LIBRARY 

OF  THE 

Theological   Seminary, 

PRINCETON,    N.  J. 


r'- 


BT  751  .W75  c.  1 
Wilson,  James  P.  1769-1830  [? 
An  essay,  on  the  probation 
of  fallen  men 


A      DONATION 


■  #?>?. 


\ . 


"^ 


i^ 


Keceiued 


^_J^i/^  :^  ^'ac 


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iVUSTEZ,  i»"  -./■_.  f;^ 


:iIIG3U5;7SB  B'iTU  OTDk 


J^^MIB  S   IR  ^riLIL.  S  'WJJ   ID) .  ID. 


■i^^^iB^^a^ 


AN 


ESSAY, 


ON 

THE  PROBATION  OF  FALLEN  MEN 

OR, 

THE    SCHEME    OF    SALVATION, 
FOUNDED  IN  SOVEREIGNTY, 


DEMONSTRATIVE      OF     JUSTICE. 


ACTS,  IV.   12. 


PHILADELPHIA  : 
PRINTED    BY    WILLIAM    F.    GEDDES. 


1827. 


Hastern  District  of  Pennsylvania,  to  wit  .• 

■.E«.  S>;  BE  IT  REMEMBERED,  that  on  the  sixth  day  of  March,  in 
ilic  fifty-first  year  of  the  Independence  of  the  United  States  of  America, 
A.  D.  1827,  The  Reverend  James  P.  Wilson,  D.  D,,  of  the  said  District, 
hath  deposited  in  this  Office  the  title  of  a  Book,  the  right  whereof  he 
«laims  as  author,  in  the  words  following',  to  wit :  "  An  Essay,  on  the 
probation  of  fallen  men,  or,  the  scheme  of  salvation,  founded  in  sove- 
reignty, and  demonstrative  of  justice.  Acts  iv.  12."  In  conformity  to 
the  Act  of  the  Congress  of  the  United  States,  intituled  "  An  Act  for  the 
Encouragement  of  Learning,  by  securing  the  copies  of  Maps,  Charts,  and 
Books,  to  the  authors  and  proprietors  of  such  copies  during  the  times 
therein  mentioned,"— and  also  to  the  Act  entitled  "  An  Act  supplementai-y 
to  an  Act,  entitled  '  An  Act  for  the  Encouragement  of  Learning,  by  se- 
curing the  copies  of  Maps,  Charts,  and  Books,  to  the  authors  and  propri- 
etors of  stich  copies  during  the  times  therein  mentioned,'  and  extending 
the  benefit  thereof  to  the  arts  of  designing,  engraving,  and  etching  his- 
toiical  and  other  prints." 

D.  CALDWELL, 
Clerk  of  the  Eastern  District  of  Pennsylvania, 


THE  MEMBERS 

OF  THE 
FIRST  PRESBYTERMN  CHURCH, 

IN    THE 

CITY  OF  PHILJWELPHM  ,- 
BRETHREN, 

This  essay  has  grown  out  of  a  sermon,  com- 
menced at  your  solicitation  as  a  summary  of 
those  doctrines,  which  though  vanishing  ivith 
utterance  must  meet  us  at  the  bar  of  God. 

To  avoid  interference  with  other  churches, 
copies  will  be  withholden  ;  for  it  is  neither  to 
he  dissembled,  that  diversities  on  minor  points 
exist ;  nor,  that  they  have  found  no  where,  less 
toleration,  than  at  home;  although  the  essen- 
tials of  the  gospel  be  proclaimed  from  every 
desk,  and  their  fruits  visible.  Doctrines  arc 
in  order  to  practice ;  ivhere  the  heart  is  right, 


IV- 


zml  is  tempered  with  knowledge,  and  a  humble 
peaceful  frame  is  the  sure  effect  of  the  love  of 
God  and  man.  But  our  defect  is  of  charity ^ 
not  of  truth. 

The  memorial  you  require,  of  the  things  in 
which  we  have  walked  together  in  perfect  har- 
mony, for  more  than  twenty  years,  is  necessa- 
rily a  skeleton,  the  more  unsightly  because  un- 
clothed. As  none  are  more  competent  to  dis- 
criminate, the  decision  of  things  disputable  has 
been  in  the  public  discourses  generally  suhnitted; 
the  same  cautio?i  ive  renew,  and  refer  you  to  ar- 
guments on  many  of  the  doctrines,  still  fresh  in 
your  memories.  Such  judgment  is  your  unali- 
enable right ;  and  its  exercise  is  secured  to  you 
as  individuals  by  public  guarantee ;  but  as  a 
congregation  there  is  not  every  security  that  is 
desirable. 

Exemption  from  err  our  is  not  our  claim ; 
and  the  condensation  of  so  much  variety  can 
scarcely  fail  to  discover  discrepancies  ivith  the 
views  of  the   reader ;    but  it  is  hoped  only  in 


tilings  about  ivhich  ive  may  safely  agree  to  dif- 
fer. By  you  the  mode  of  representation  here 
given  will  be  recognised ;  and  better  understood, 
than  by  others.  To  preach  I  have  been  laid 
under  a  necessity ;  this  scheme  of  doctrines,  has 
been  adopted  after  much  investigation  ;  for  my- 
self not  for  you  ;  from  the  word  of  God,  not 
the  opinions  of  men  ;  I  have  known  no  other 
way,  and  upon  it  cheerfully  rest  my  own  eter- 
nal interest. 

Your  demand  of  this  summary,  confessedly 
with  a  reference  to  the  time  of  my  departure, 
is  to  me  a  very  solemn  memento  of  my  approach- 
ing change,  of  which  I  know  neither  the  day 
nor  the  hour.  But  come  tvhen  it  will,  the  sep- 
aration is,  I  trust,  not  final ;  and  we  may  en- 
tertain the  animating  hope  of  meeting  again, 
and  of  living  together  forever,  in  climes  more 
congenial. 

Your  unworthy  servant 

in  the  gospel  of  peace, 

JAMES  P.   WILS0.1S\ 

Philadelphia,  Feb:  8,   1827. 


ESSAY. 


ACTS    IV.    12. 

^'JSTeither  is  there  salvation  in  any  other, 
for  there  is  none  other  name  under  heaven, 
given  among  men,  whereby  we  must  he 
saved.^' 


The  transition  of  the  speaker  of  this  text, 
from  cowardice  to  dauntless  fortitude,  from 
mean  prevarication,  to  Apostolic  magnanim- 
ity ;  and  the  change  in  the  conduct  of  the 
council,  from  violence  cruelty  and  murder, 
to  caution  timidity  and  silence  under  charges 
of  flagrant  criminality,  are  not  unaccountable. 
Peter,  animated  by  the  recent  visits  and  in- 
stmctions  of  his  triumphant  Master,  and  new- 
ly clothed  with  the  power  and  authority  of 
the  apostolic  office,  already  experienced  the 


The      ar- 
raignment 
of  Peter  and 
John. 


8 

promised  sustentation  of  the  heavenly  Comfor- 
ter :  providentially,  his  pusillanimous  judges 
were  appalled  by  the  concealed,  but  irresisti- 
ble evidence  of  the  fact,  that  he,  whom  they 
had  crucified,  had  actually  arisen  from  the 
tomb.  The  consciousness  of  having  bribed 
and  dismissed  the  soldiers,  and  of  not  hav- 
ing dared  to  search  for  the  body,  which  had 
been  rescued  by  supernatural  intervention 
from  their  possession,  whilst  they  had  every 
advantage  for  retaining  it,  had  damped  their 
mistaken  zeal,  and  rendered  them  irreso- 
lute. 


The  coun- 
cil over  aw- 
td  by  their 
knowledge 
of  the  resur- 
rcciion- 


The  unexpected  intrepidity  of  the  disci- 
ples, and  the  manifest  exertion  of  divine 
power  in  the  restoration  of  the  lame  man, 
conspired  also  to  confirm  their  convictions 
and  awaken  apprehensions.  To  dismiss 
the  subject  without  inquiry ;  and  though 
upbraided  with  the  murder  of  the  Messiah, 
to  dissemble  resentment,  and  discharge  the 
Galileans   with  threats,    which   they  feared 


'■^ 


9 

to  execute,  was  wisdom ;  but  determined 
opposition  to  truth.  For  neither  their  igno- 
rance of  the  proximate  cause,  nor  tlie  nov- 
elty of  the  occurrence,  furnished  a  just  rea- 
son, either  for  the  denial  of  the  report  of 
their  senses,  or  for  the  exclusion  of  the  tes- 
timony of  others.  The  miracle  was  unde- 
niable, to  parry  its  influence,  and  extinguish 
the  light  were  their  malicious  aim  ;  and  the 
success  would  have  been  complete,  had  not 
the  disciples  referred  the  restoration  of  the 
lame  man,  to  the  efficiency  of  Jehovah ;  for, 
admit  Jesus  a  malefactor,  and  the  power 
not  of  Grod,  Peter  and  John  were  capital 
offenders.  To  the  demand,  therefore  ;  ^*By 
Avhat  power,  or  by  what  name^  have  ye  done 
this  ?"  Peter  did  not  merely  answer,  ^^  by 
the  name  of  Jesus  of  Nazareth,  whom  ye 
crucified ;"  but  wisely  added,  "  whom  God 
raised  from  the  dead,  by  him  doth  this 
man  stand  here  before  you  sound.  This  is 
the  stone  which,  rejected  by  you  builders, 
is  become  the  head  of  the  corner :  and  there 

B 


Christiani- 
ty tolerated 
only  as  Ju- 
daism. 


of 


10 

is  -relief  in  no  other."  Thus  did  he  cauti- 
ously escape  the  danger  couched  in  their 
insidious  question,  by  referring  the  cure  ul- 
timately to  the  God  of  Israel ;  and  at  the 
same  time  attribute  to  the  miracle  its  own 
testimony,  which  it  was  designed  to  bear  to 
the  resurrection,  power  and  authority  of 
Christ.  The  God  of  nature  is  the  Father 
of  our  spirits  ;  if  the  name  of  Jesus  can  re- 
store a  cripple,  it  is  to  evince,  that  he  can 
save  a  soul.  Passing  to  the  subject  of  his 
commission,  Peter  announces  to  the  murder- 
ers of  Jesus,  the  possibility  even  of  their 
obtaining  life  through  him  :  ^^for  there  is  no 
The  nature  I  Qfjigj,  name  undev  heaven  8:iven  arnons;  men 

,f  the    Sal-  "-"  ^ 


chn".".  ^  I  whereby  we  must  he  saved  ;^'  not  from  bod- 
ily, but  spiritual  maladies  ;  not  from  tempo- 
ral, but  eternal  death  ;  not  by  controlling  the 
laws  of  nature,  but  by  satisfying  the  demands 
of  justice,  according  to  the  eternal  purposes 
of  sovereign  mercy. 

This  transition  was  perfectly  natural,  for 


11 

such  afflictions  were  deemed,  not  in  that  age 
only,  to  be  the  effects  of  sin ;  "  Master  wlio 
hath  sinned — that  this  man  was  born  blind  ?" 
But  in  every  generation  misery  has  been  re- 
ferred to  guilt ;  and  deliverance  from  both 
expected  and  sought  in  various  modes  from 
supernatural  aid. 

The   Creator  being  the   proprietor  of  all 
things,  has  erected  governments,  and  distri- 
butes gifts  and  talents,  as  a  sovereign  bound 
to  no  equality  in  nature,  grace,  or  glory.     But 
the   bestowment  of  understanding  will   and 
other    faculties,    constituting  moral   agency, 
was  the  assumption  of  the  correlative  charac- 
ter of  a  Moral  Governor  ;  and  a  tacit  pledge, 
that  he  will  administer  in  righteousness,  sus- 
tain the  honour  of  his  government,  and  never 
exercise  sovereignty  to  the  disparagement  of 
justice.      For  all  these,   there  is  the  utmost 
security  also  in  the  eternity  and  immutability 
of  his  purposes.      Of  such  a  government  we 
are  subjects  ;  and  though  neither  ignorant  of 


The  difl'ei- 
ent  charac- 
ters of  Sov- 
ereign and 
Moral  Gov- 
ernor. 


Sovereign- 
ty will  never 
change  the 
terms  to  res- 
cue the  fal- 
len. 


12 

his  rights,  nor  of  our  own  correspondent  obli- 
gations, we  have  violated  them,  and  become 
obnoxious  to  his  justice  :  the  claims  of  which 
cannot  be  waved,  nor  the  honour  of  his  gov- 
ernment suffered  to  be  tarnished  by  our  escape. 
Fallen  angels  have  never  found  relief;  nor 
shall  we  be  saved  by  any  extension  of  mercy, 
not  provided  for  in  his  immutable  purposes. 
The  despised  apostle  proposed  as  the  only 
door  of  hope,   the   very  person   whom  this 
council  had  lately  unjustly  condemned  and 
murdered,  under  the  forms  of  justice ;  the  true 
Messiah,  whom  their  fathers  had  expected ; 
and  the  sacrifice  antl  ransom  eternally  provid- 
ed for  the  sins  of  the  world.      His  language 
being  negative  excludes  direct  proof;  never- 
theless the  truth  of  the  important  position  may 
be  established  by  an  exhibition  of  man's  state 
of  guilt,  and  of  the  scheme  provided  for  his 
salvation. 

The  degradation  of  our  race  is  here,  as 
usual,  assumed.      Even  the  light  of  nature 


effect      and 
proof  of  sill- 


13 

discovers  it,  for  although  extraordinary  suf 

fering  will  not  in  this  world  always  evince     Misery,  the 

proportional  guilt ;    yet  the  glory  of  divine 

justice  requires  the  concomitance  of  happiness 

with  innocence,  and  that  moral  evil  should 

have  been  the  precursor  of  the  sufferings  of 

rational  creatures.      The  pleasures  and  pains 

of  this  life  are  of  small  importance,  because 

of  short  and  uncertain  duration  ;  but  in  the 

next,  the  permanency  of  moral  character,  if 

no  other  reason  could  be  shown,  must  render 

them  extreme  and  ceaseless.      Here  we  have 

too  much  sorrow  for  a  state  of  happiness  ;  too 

much  comfort  for  a  state  of  punishment. 


That  this  is  a  preparatory  stage  of  existence 
is  testified  by  conscience,  reason  ;  our  fears, 
hopes,  and  desires  ;  and  by  the  voice  of  every 
age,  as  well  as  by  revelation .  Moral  corruption 
is  rendered  less  perceptible  by  its  universality, 
and  a  ruinous  insensibility,  in  which  the  par- 
ty perceives  not  his  aggravated  iniquity,  nor 
ventures  to  plead  perfect  innocence.     Neither 


A  state  of 
trial,    where 
justification 
l>y  works  is 
impossihie. 


14 

general  moral  characterj  nor  particular  instan- 
ces of  good  deeds,  if  they  deserve  the  appel- 
lation, can  possibly  have  for  any  man,  the 
least  Aveight  in  the  question  guilty  or  not  guil- 
ty ;  a  single  infraction  must  forever  exclude  a 
justification  by  law ;  but  where  there  is  nei- 
ther the  love  of  God,  nor  of  holiness,  nothing 
has  been  done  at  any  period,  from  proper  mo- 
tives and  to  proper  ends. 


Mere  mo- 
rality is  A- 
iheisra  or 
Iilolatrv. 


Though  man  may  not  have  lost,  in  a  com- 
parative sense,  and  in  the  judgment  of  the 
world,  every  good  affection  ;  and  may  still  be 
qualified,  in  point  of  natural  faculties,  to 
choose  and  obey,  as  well  as  to  investigate  the- 
oretically religious  truth ;  yet  is  there  a  sense, 
in  which  he  has  lost  entirely  all  righteousness: 
and  acting  without  regard  to  God  and  holi- 
ness, his  morality,  however  praiseworthy,  is 
atheism  or  idolatry. 


Every  creature,  even  of  the  highest  order, 
is  limited,  and  tends  to  decay.     Such  procliv- 


15 


ity  to  native  nothingness  was  foreknown,  but 
not  created ;  it  is  necessary  dependance.  In 
like  manner,  privation  of  righteousness  is  nei- 
ther a  subject  of  creation,  nor  a  physical  con- 
stituent, though  moral,  certain,  and  foreli^nown. 
Also  because  such  defect  was  neither  de- 
creed, except  hypothetically,  nor  created,  but 
proceeds  from  the  abuse  of  liberty,  not 
physical  incompetency,  it  is  chargea])le  on 
man  only,  and  is  moral  evil :  whilst  every 
thing  physical  in  that  which  is  called  a  trans- 
gression, being  from  God  is  good.  These 
things  are  equally  true  Avith  respect  to  the 
first  moral  delinquency  charged  by  tradition 
and  revelation  on  the  parent  of  our  race,  and 
that  native  corruption,  or  destitution  of  righte- 
ousness, Avhich  brings  upon  all,  transgression 
misery  and  death. '^ 


Sin  (listin 
guishcdfroiii 
every  ibiiig; 
physical. 


Since  indisposition  to  holiness  is  a  univer- 
sal character  of  our  nature ;  and  infants  inherit 
disease  and  death,  the  wages  of  sin ;   there 


Ocatlis  o: 
infants 
prove     obli 
gaiion 
puni>luTietif 


to 


*Vide  note  A. 


16 

must  exist  some  connexion  between  us  and  our 
first  parent,  whereby  we  are  justly  introduced, 
into  the  world,  in  his  image  and  lapsed  state, 
without  our  choice.  This  doctrine  is  plain- 
ly asserted  in  the  fifth  chapter  of  the  epistle  to 
the  Romans  and  elsewhere  ;  nevertheless  it 
does  not  follow,  that  any  dying  in  infancy  are 
lost ;  since  their  salvation  by  Christ  is  more 
than  possible. 


JCo  ri' pro- 
bation i'l'um 
mere  sove- 
reignty, but 
till-  sill  only. 


Those  Avho  survive  the  period  of  infancy 
and  die  impenitent  adults,  were  non-elect. 
Non-election  is  not  a  decree,  unless  it  be  a 
decree  not  to  decree,  nor  is  it  a  positive  idea. 
To  choose  one  of  a  thousand,  implies  nothing 
positive  as  to  those  passed  by.  To  say  that 
the  consignment  of  men  to  eternal  misery 
without  desert  is  founded  in  right,  is  to  say 
that  Deity  has  a  right  to  be  unjust.  But  to 
purpose  to  punish  for  sin  is  as  proper,  as  to 
pass  the  sentence.  Both  belong  to  the  char- 
acter of  the  righteous  Governor.  Neither 
proceeds  from   the   arbitrary  pleasure   of   a 


17 

Sovereign,  who  is  such  in  his  gifts  only. 
The  case  of  those  who  die  in  infancy,  is 
wholly  diiferent  from  that  of  those,  who  are 
unwilling  to  accept  the  terms  of  mercy,  sin- 
cerely offered.  To  such  no  injustice  is  done, 
even  when  the  Sovereign  confers  his  favours 
on  others,  no  worse  than  themselves  ;  because 
injustice  is  the  violation  of  a  right,  and  all  are 
alike  without  claim. 

Defection,  whatever  loss  it  brought,  neither 
deprived  man  of  the  physical  powers  neces- 
sary to  obedience,  nor  of  his  capability  of  en- 
joying God,  nor  of  his  obligation  to  seek  him. 
But  the  antecedent  provision  of  redemption, 
in  the  eternal  purposes  of  the  Sovereign,  evin- 
ces, that  his  justice,  as  the  rectoral  Governor    red^mUon"^ 

counterparts. 

of  the  universe,  could  not  otherwise  have 
spared  man.  Thus  our  degradation  in  Adam, 
and  the  redemption  in  Christ,  are  counter- 
parts of  the  stupendous  sclieme  of  the  recon- 
ciliation of  sinners. 


Wby  fallen 
angels  are  ir- 
reeoverable. 


t8 

AiJgels,  vvlio  are  rational  creatures,  and 
moral  agents  of  a  higher  grade,  and  larger 
powei's,  were  designedly  put  upon  trial,  as 
well  as  the  human  race,  but  in  a  different 
manner.  Created  holy,  they  stood  each 
for  himself.  Their  liberty  and  dependance 
as  creatures,  rendered  them  liable  to  defec- 
tion. Some  retained  their  innocence,  and 
others  fell.  A  justification  of  angels,  in  the 
forensic  sense  of  the  term,  by  the  law  which 
they  had  broken,  was  and  must  ever  remain 
impossible  ;  for  it  implies  the  highest  imputa- 
tion on  justice,  since  it  w  ould  be  no  less,  than 
to  pronounce  the  guilty  innocent.  Not  only 
is  justice  an  insurmountable  obstacle  ;  but  the 
tendency  of  sin  to  alienate  the  mind,  and  to 
prevent  the  iniluence  of  moral  motives,  still 
renders  the  damned  more  hostile,  and  Mill 
effectually  bar  their  return. 


Angels  and  men  were  created  for  the  same 
iii.ai  cause  1  end.     That  declarative  glory  of  the  Creator, 

of  creation.      | 

which  may  be  supposed  to  have  been  the  chief 


19 


end,  or  final  cause  of  creation,  was  not  merely 
display  to  creatures,  but  of  his  own  designs 
to  himself.*  His  knowledge  of  future  events 
is  not  an  effect,  creation  is  the  image  of  his 
eternal  purposes,  and  reflects  himself  to  him- 
self ;  for  it  is  what  he  had  previously  design- 
ed, and  can  be  neither  an  augmentation  of  his 
knowledge,  nor  of  his  happiness.  Had  the 
diffusion  of  good  to  creatures,  been  his  highest 
glory  and  pleasure,  no  degradation,  no  mis- 
ery, had  obtained.  For  man  to  prefer  him- 
self, is  to  mistake  the  chief  good.  For  the 
Supreme  to  postpone  himself,  would  be 
equally  an  errour.  All  his  creatures  rank, 
in  excellence,  according  to  the  degree,  in  wliich 
they  exhibit  to   himself  his  own  perfections. 


The  natni-e 
of  the  divine 
kno\vltt1j;e. 


His  gifts  are  various ;  angels  were  tested 
by  their  perseverance  in  innocency ;  the  test 
of  the  human  race,  was  to  be  their  return 
from   sin,    by   the    acceptance   of    salvation 


through  a  redeemer 


To    effect    this,   botli 

vide  note  B. 


Our  state 
of  trial,  un- 
like those  of 
aMgeh,and  of 
Adaiu. 


Creation 
and       provi- 
dence   ancil- 
lary   to    re- 
demption. 


20 

the  fall,  and  the  ransom,  were  indispensably 
necessary.  A  holy  God  would  create  no  be- 
ing in  sin.  Nor  could  the  sin  of  any  crea- 
ture, be  the  effect  of  either  decree,  or  causa- 
tion ;  for  sin  is  nothing  positive.  But  though 
it  could  neither  be  created,  nor  absolutely 
decreed,  it  might  nevertheless  be  certain  in 
event,  without  laying  the  party  under  any 
necessity.  Man's  degraded  condition  was 
designed  as  the  punishment  of  sin,  but  it  is 
incomparably  better,  than  if  every  one  had 
stood  for  himself.  Had  each  human  agent 
broken  the  law  of  his  God,  and  no  provision 
existed  for  his  recovery,  the  race  must  have 
been  like  the  fallen  angels,  without  remedy. 
But  every  event  with  respect  to  man,  falls  in 
with  the  great  design  of  redemption,  which 
was  fully  in  the  view  of  the  Supreme,  in  all 
eternity. 

That  such  a  scheme,  or  plan  for  the  resto- 
ration of  men,  was  contemplated  before  the 
creation,  is  clear  from  the  subserviency  to  it 


21 


of  primitive  innocence,  the  formation  of  the 
woman,  the  paradise,  sabbath  ;  the  degrada- 
tion, ejection,  and  curse  of  the  first  man  : 
and  descent  of  the  race  from  him  ;  from  the 
gradual  progress  made  in  its  development ; 
the  harmony  of  its  various  parts ;  the  aston- 
ishing wisdom  of  the  things,  which  seem 
most  objectionable ;  and  above  all,  from  the 
perfections  of  the  Creator.  The  distinct  per- 
ception of  the  prominent  features  of  this  stu- 
pendous design,  and  of  their  relations  to  each 
other,  must  greatly  contribute  to  confirm  our 
faith,  and  fortify  us  against  the  seductions  of 
errour.  Such  an  outline  Timothy  had  obtained 
from  Paul ;  "  Hold  fast  the  sketch  of  the  pic- 
ture of  salutary  doctrines  which  thou  hast 
heard  from  me."  (a)  The  purpose  to  create 
man  intelligent  moral  and  consequently  under 
law,  discerning  good  and  evil,  and  to  place  him 
and  his  race  in  a  state  of  forfeited  happiness, 
cut  off  from  all  possibility  of  restoration  by  the 
merit  of  his  obedience,  were  but  parts  of  the 

(a)   2  Tim.   i.    13.     wolvTcu^ti — vyixivovlm. 


A  previ- 
ous, defined 
plan. 


22 

scheme  of  reconciliation  ;  which  comprehend- 
ed also  the  final  judgment,  to  reveal  the  righte- 
ousness of  the  administration,  and  vindicate 
the  Iionour  of  the  divine  government. 

From  the  first  exercise  of  reason,  we  have 

!Man's  trial 

Tan  thafof    the   whole  of  this   precarious   life  in   which 

angels, 

to  escape  from  sin  and  its  effects,  and 
ohtain  a  humble  claim  to  that  happiness, 
which  has  been  seasonably  provided  for  us 
through  the  great  substitute ;  for  justice  for- 
bids, that  we,  more  than  fallen  angels,  should 
be  justified  by  a  broken  law.  For  Avant  of 
such  provision,  they  are  hopeless  ;  and  from 
us  salvation  is  excluded  in  every  way,  but 
that  of  the  ^^  name"  of  Christ :  "  All  we  like 
sheep  have  gone  astray  ;  we  have  turned 
every  one  to  his  own  way,  and  the  Lord  hatli 
laid  on  him  the  iniquity  of  us  all." 

The  position  in  the  text,  that  there  was  no 
other  name,  or  mean  of  salvation,  was  to  the 
priests  a  condemnation  of  their  sacrifices  daily 


23 

offered  in  the  temple,  a  rejection  of  the  boasted 
righteousness  of  the  Pharisees,  and  the  utter 
abandonment  of  every  hope  of  a  messiah  yet 
to  come.  By  it  also  we  learn,  that  repentance 
is  no  retribution  ;  that  faith,  love,  and  all  other 
duties  are  inadequate  to  that  end.  The  debt, 
which  man  has  contracted,  is  infinite  ;  for  the 
obligation  violated  is  commensurate  with  di- 
vine excellency.  In  himself  there  is  neither 
help,  nor  hope  ;  nor  even  a  disposition  to  re- 
turn, except  for  advantage.  To  imagine,  that 
mere  mercy  or  pardon,  irrespective  of  the 
demands  of  law  and  justice,  can  be  extend- 
ed to  guilty  man,  is  a  mistake,  springing 
either  from  the  substitution  of   a  sovereign       ^^^^^^  ^.^^_ 

,  don       incon- 

benefactor  in  the  place  of  a  just  governor,  "stem  with 
who  never  departs  from  strict  rectitude  ;  or 
from  a  comparison  of  the  divine  government, 
with  those  which  are  human.  The  subjects 
may  be  the  same,  and  human  laws  may  be 
consistent  with  divine  :  but  by  reason  of  their 
universality,  they  may  produce  injustice  in 
particular  cases :   or  be  found  unreasonable 


perfect   gov- 
ernment. 


24 

and  oppressive  in  their  application.  Judges 
may  be  defective  in  jurisprudence ;  or  preju- 
diced ;  or  even  corrupt ;  the  evidence  may  be 
false,  or  concealed,  or  misinterpreted  ;  or  the 
execution  of  a  sentence  might  be  incompati- 
ble with  the  public  weal.  In  such  circum- 
stances, justice,  or  sound  policy,  or  both, 
may  require  the  discharge  of  a  convict.  But 
these,  and  such  reasons,  have  no  place  in  the 
perfect  government  of  God ;  nor  can  just 
£:round  for   pardon,     absolutely   considered. 

Pardon    is    i   ~  *  -^  "^  ' 

"xiimied.""  either  exist  under,  or  accord  with  the  honour 
of  a  divine  administration.  By  the  Supreme 
Ruler  of  the  universe,  his  laws  are  perfectly 
understood,  and  seen  to  be  conformed  to  his 
own  character,  in  moral  excellence ;  every 
fact  is  known ;  all  effects  are  foreseen ;  and 
his  judgments  are  always  right.  The  possi- 
bility of  errour  or  impropriety  in  Him,  being 
utterly  excluded,  immutable  justice  is  pledged 
by  the  honour  of  the  government,  in  every 
sentence.  To  be  justly  accountable,  men 
have  been  created  intelligent,  the  subjects  of 


25 


motives,  able  to  distinguish  ^'ood  and  evil, 
informed  of  their  duty,  and  vi^arned  of  the 
danger  consequent  upon  the  neglect  of  it; 
but  if  after  all,  the  guilty  might  escape,  the 
strongest  motives  would  lose  their  influence, 
and  the  wisdom  and  the  rectitude  of  the  Kins 
of  heaven  must  be  compromised  ;  the  thought 
of  which  is  to  be  abhorred.  When  the  scrip- 
tures speak  of  pardon,  they  describe  the  an- 
ticipation of  our  helpless  condition  in  the 
eternal  purposes,  the  gratuitous  provision  of 
the  sacrifice  of  Christ,  and  the  accomplish- 
ment and  promulgation  of  that  redemption, 
whereby  God  has  made  it  just  and  honoura- 
ble, to  save  the  guilty.  But  if  pardon  could 
have  been  extended,  without  regard  to  the 
claims  of  justice,  the  Son  of  God  has  taken 
our  nature  in  vain.  If  it  could  have  been 
granted  absolutely,  why  should  fallen  spirits 
have  been  so  long  detained  ])y  justice  ?  Mere 
mercy  without  a  solid  reason  for  pardon,  is 
not  discretion  but  caprice,  and  would  dispar- 
age the   character    even   of  a  mortal    ruler. 

D 


Tlie  scrip, 
tiiral  sense 
of  pardon. 


Xo  appeal 
can  be  made 
to  the  sove- 
reignty of 
God,  when 
he  acts  as  a 
moral  gover- 
nor. 


26 

If  threatened  punishment  is  empty  sound,  and 
judges  are  under  no  obligations  to  observe 
and  enforce  laws,  why  are  penalties  inflicted 
in  any  instance?  Abraham  would  have  spa- 
red Sodom;  was  he  more  merciful  than  God? 
But  the  honour  of  his  government  is  in  safe 
hands,  and  will  certainly  be  vindicated.  His 
laws  must  be  executed,  his  purposes  accom- 
plished, nor  shall  his  truth  fail,  though  the 
heavens  and  the  earth  should  pass  away. 


1  he  iiicar- 
uation  was 
glory. 


The  descent  of  the  Son  of  God  to  this 
speck  in  creation,  and  his  assumption  of  our 
nature  to  save  man,  may  appear  to  superficial 
reflection,  unworthy  of  so  great  a  personage. 
But  the  ideas  of  great  and  small  are  peculiar 
to  us,  and  have  no  place  with  Him,  who  is 
infinite  ;  a  sparrow,  could  it  drop  unnoticed, 
would  involve  his  character.  In  the  field  of 
creation,  not  an  insect  escapes  his  view. 
Should  the  philosopher  forget  the  orb  on 
which  he  stands,  it  has  nevertheless  the  at- 
tention of  infinite  Avisdom,  and  the  support  of 


27 

irresistible  power.  Let  the  superciliousness 
of  puny  infidels  abandon  our  race  to  despair ; 
angels  will  not  fail  to  celebrate  in  songs  the 
rescue  of  the  redeemed  ;  whilst  they  behold 
(lod  himself,  searching  out  and  restoring 
the  lost  sheep,  and  manifesting  perfections, 
which  otherwise  might  have  remained  to  his 
creatures  forever  unknown. 


His  justice,  unerringly  exact,  is  limited  by 
rules  which  are  eternal.  Mercy,  any  more 
than  reprobation,  can  never  be  extended  by 
sovereignty  to  the  disparagement  of  equity. 
For  though  the  universal  proprietor  may  do 
with  his  own  as  he  pleases ;  yet  being  immu- 
tably good,  he  will  never  exercise  such  right, 
except  in  conferring  good,  and  that  in  perfect 
consistency  Avitli  the  uncompromising  claims 
of  rectitude,  and  truth. 


Justice  and 
mercy  are 
not  ailiitrai-y 
acta  towards 
man. 


The  only  way  by  which,  man,  considered 
as  fallen,  could  escape,  was  by  substitution ; 
the  thing  announced  by  Peter  to  his  guilty 


28 

judges ;  but  this  must  be  a  part  of  the  original 
scheme,  eternally  purposed.  No  alteration 
has  obtained  in  the  design ;  redemption  is  the 
most  prominent  feature,  and  glorious  event, 
in  the  government  of  the  Father,  and  ^'ac- 
cording to  his  own  purpose  and  grace,  which 
was  given  us  in  Christ  Jesus  before  the  world 
began. ^^  No  injustice  was  offered,  in  his  tre- 
mendous suretiship,  to  the  Son;  'Ho  I  come, 
I  delight  to  do  thy  will.^^  The  trial  of  our 
race  w^as  not  to  be  by  innocence,  but  deliver- 
ance; law  must  exist,  but  it  was  posterior 
unto,  and  enacted  in  compliance  with  the 
eternal  purpose,  that  *'  Christ  should  be  its 
end,^'  or  scope,  "for  righteousness  to  every 
one  that  believes. ^^ 


Substitution 
consistent 
with    justice 
and  law. 


The  substitute  for  liuman  obedience  was 
the  lawgiver  himself;  the  Copartaker  of  the 
nature  of  the  Father,  did,  as  man,  submit  to 
his  own  law ;  the  highest  honour  possible  to 
be  conferred  upon  it.  Conceding  that  neither 
our  sins  could  be  transferred  to  him,  to  make 


29 


him  unholy ;  nor  his  righteousness  to  us,  there- 
by infusing  moral  purity  into  us ;  neverthelesis 
he  might,  by  an  original  constitution,  take  our 
place,  be  treated,  as  if  guilty,  and  die,  "  the 
just  for  the  unjust, "^^  that  we  might  be  blessed 
as  if  righteous.  And  if  so,  no  reasonable 
ground  of  complaint  can  be  brought  against 
this  vicarious  sacrifice,  either  with  respect  to 
its  purpose,  or  accomplishment.  Law  was 
made,  and  written  on  the  heart  of  man,  in 
subserviency  unto  the  scheme  of  redemption  ; 
and  can  no  more  contravene  the  eternal  de- 
sign, than  by-laws  can  supersede  a  charter; 
or  the  laws  of  a  state  repeal  the  constitution, 
or  bill  of  rights,  upon  which  the  government 
is  founded. 


The  pui' 
poit  of  re- 
tlemptiun  was 
paramount  to 
law. 


The  divine  nature  of  the  Son  was  neither 
confined  to,  nor  confounded  with  the  human 
soul  and  body  of  Christ ;  but  was  after  the 
personal  union  every  where  present,  as  he 
noAv  is;  being  still  in  the  Father  and  the 
Father  in  him.       The  properties  of   either 


'I'lie  vica- 
rious righte- 
ouiiiiess  was 
human. 


The  righte- 
ousness of 
Christ  is  not 
transferred  to 
the   believer. 


30 

nature  are  occasionally  predicated  of  the  pei- 
son,  yet  the  human  nature  only  could  suffer 
and  obey.  His  essential  righteousness  as 
God,  was  not  that  by  which  we  are  saved ; 
but  his  human  righteousness,  including  the 
sacrifice,  was  the  purposed  substitution.  The 
two  natures  constituted  one  divine  person  as 
truly,  and  comprehensibly,  as  do  soul  and 
body  the  person  of  a  man.  From  his  concep- 
tion the  union  existed;  though  he  hid  his  face 
from  us  ;  and  his  obedience  was  ever  that  of 
a  divine  person,  and  of  infinite  value.  Could 
his  righteousness  have  become  the  personal 
righteousness  of  the  believer,  there  would  be 
no  need  of  sanctification.  It  served  the  high- 
er and  eternal  design  of  justification;  and  to 
satisfy  law  and  justice,  was  necessarily  per- 
fect; but  the  saint  feels  his  defects,  so  long 
as  he  lives.  The  value  of  the  sacrifice  de- 
pended not  principally,  upon  the  intensity  of 
the  sufferings  however  great;  but  upon  this, 
that  he  was  a  divine  person.  Impartial  in- 
vestigation can  put  to  silence,  every  objection 


31 

against  this  salvation,  drawn  by  reason  from 
the  divine  and  human  characters,  if  the  repre- 
sentations of  the  New  Testament  were  con- 
sidered merely  as  human  testimony ;  but  tliey 
bear  the  characteristics,  in  all  respects,  of  a 
revelation,  which  came  from  God. 

Had  a  creature  of  the  highest  order  under- 
taken, he  had  had  no  right  to  lay  down  his 
life,  no  power  to  resume  it ;  no  dignity  com- 
mensurate with  the  guilt  of  men ;  and  no 
authority  from  a  substitution  founded  in  the 
eternal  purposes  providing  a  legal  relief. 
But  Christ  ''hath  an  unchangeable  j/riesthood. 
wherefore  he  is  able  also  to  save  to  the  iit- 
termostf  all  that  come  unto  God  by  him,  see- 
ing he  ever  liveth  to  make  intercession  for 
them.^^* 


The  iiiedi.i- 
tor  must  be 
divine. 


If  the  inspired  apostle  Peter,  directing  him- 
self immediately  to  the  murderers  of  Christ, 
could  affirm  their  salvation  to  be  only  in  liim. 


*Vide  note  C 


Christ  "tast- 
ed death  for 
►•Tfry  man." 


32 

whom  they  had  slain,  and  whom  God  had 
raised  from  the  dead ;  to  whom  may  not  the 
same  offer  be  made?  The  value  is  enough 
for  all,  the  invitation  sincerely  tendered  to 
every  one  to  whom  it  is  brought,  and  the 
commission  to  proclaim  it,  paramount  to 
the  commandments  of  men.  But  though 
Christ  tasted  death  for  every  man  ;  the  claims 
of  justice  are  not  removed  from  those  who 
reject  the  mercy,  or  neglect  to  avail  them- 
selves of  the  only  salvation,  through  the  sin- 
ful aversion  of  their  own  hearts. 


Every  event  proceeding  immediately  from 
God  previously  existed  in  his  purposes,  and 
is  therefore  strictly  conformed  to  his  fore- 
knowledge ;  infinite  wisdom  and  power,  with 
equal  facility  also,  when  using  the  instru- 
mentality of  voluntary  agents,  can  and  do 
secure  the  same  certainty  of  accomplishment, 
in  ways  compatible  with  their  liberty.  Thu!!i 
although  the  ransom  be  offered  sincerely  to 
all,  and  being  of  infinite  value  is  sufficient  for 


33 


the  whole;  yet  all  will  not  be  found  to  have 
partaken  of  the  redemption;  and  this  event 
was  equally  founded  in  the  eternal  foreknow- 
ledge. Christ  bore  the  curse  of  the  law,  the 
lost  are  not  rejected  for  defect  in  him,  but  their 
own ;  they  voluntarily  reject  the  mercy,  and 
still  remain  under  the  curse.  All  may,  but 
they  will  not  come;  Avho  shall  and  who  shall 
not  be  saved,  is  neither  known  to  others,  nor 
always  to  themselves ;  but  God  communicates 
the  blessing  as  a  sovereign,  doing  Avith  his 
gifts  as  he  pleases ;  and  because  all  are  wholly 
unworthy,  and  with  one  consent  opposed  to 
salvation,  none  have  any  claim  on  justice,  and 
none  any  right  to  complain  of  injury.  Those 
who  voluntarily  receive  and  rest  upon  Christ 
for  salvation,  use  their  own  liberty,  and  save 
themselves ;  but  as  liberty  never  destroys  de- 
pendance,  either  in  providence  or  grace,  the 
same  are  the  called  and  justified  ;  and  are  so 
united  to  Christ,  as  that  by  his  satisfaction  of 
the  demands  of  justice  against  them,  they  are 
upon  principles  already  mentioned,  notwith- 


The  saci'i- 
fice  is  imlef5- 
nite,  redemp- 
tion is  liniil- 
fil. 


Mercy  flow* 
from  sove- 
reignty.judg. 
ment  from 
justice. 


Law  btiiig 
preJicateH  on 
t)ie  scheme  of 
redemption, 
can  claim  no 
more. 


64 

standing  their  sins,  treated  as  if  they  had  been 
righteous,  and  such  they  will  be  found,  with 
respect  to  their  works  'wrought  in  faith,  in  the 
the  last  account,  compared  with  the  lost. 
Those  who  consider  redemption  as  an  amend- 
ment of  a  broken  scheme,  and  not  the  chief 
design ;  and  the  substitution  as  a  repeal  of 
law ;  and  vindicate  its  propriety  independently 
of  the  antecedent  provision  in  the  eternal  pur- 
pose, deem  the  sacrifice  of  Christ  necessary 
to  satisfy  its  penalty,  and  his  obedience  as 
designed  to  perform  its  condition,  and  secure 
a  title  to  life.  But  if  there  has  been  no  change 
of  scheme,  there  seems  to  be  no  necessity  for 
the  distinction ;  also  in  fact,  he  obeyed  in  suf- 
fering, and  suffered  in  obeying.  It  was  the 
eternal  purpose,  to  put  fallen  man  upon  trial, 
and  treat  him  as  a  moral  agent,  to  place  before 
him  everlasting  happiness,  and  demand  his 
escape ;  when  he  believes,  there  is  a  removal 
of  his  guilt,  that  is  his  obligation  to  punish- 
ment; and  by  the  Holy  Spirit  he  is  made 
fit  for  heaven,  that  to  God  might  belong  all 
the  glory  of  salvation. 


35 

Man  was  from  the  first  a  subject  of  divine 
government ;  and  as  such  he  is  bound  to  obe- 
dience, so  long  as  he  possesses  his  intellectual 
and  voluntary  faculties,  whether  a  glorified 
saint,  or  a  damned  spirit ;  his  rule  of  action 
must  depend  upon  his  relations,  the  will  of 
his  maker  prescribing  what  he  ought  to  do, 
or  forbear.*  Nevertheless,  it  was  at  no  pe- 
riod possible  since  the  fall,  that  any  one 
should  live  by  his  obedience,  but  only  by 
him,  who  was  promised  in  Eden,  and  cru- 
cified on  Calvary. 

The  good  man  may  be  justified,  or  adjudged 
among  men  to  be  righteous,  by  his  obedience 
to  law;  but  the  heart  being  concealed,  and 
the  law  spiritual,  such  acquittal  is  no  certain 
proof  of  true  rectitude.  The  purest  holiness 
of  the  believer,  in  the  sight  of  him,  who  knows 
the  secret  motives  and  desires,  from  which  our 
actions  flow^,  is  defective;  and  justice  forbids, 
that  we  should  be  adjudged  to  be  what  we  are 

*Vlde  note  D. 


Obl'igaliiiii 
of  law  con- 
tinues whilst 
our  relations 
are  the  samo. 


Justiii(.atioii 
before  men. 


36 


Works  re- 
warded to  be- 
lievers. 


not.  The  works  of  the  redeemed  will  never- 
theless, under  all  their  imperfections,  receive 
a  gracious  reward,  but  if  it  be  claimed  as  a 
right,  then  are  we  not  innocent ;  and  for  the 
impenitent  to  substitute  the  most  plausible 
morality  in  the  room  of  the  atonement,  is  open 
rebellion.  No  doctrine  is  more  plainly  given 
in  the  sacred  word,  than,  that  in  the  presence 
of  God,  no  fallen  creature  can  be  justified  by 
his  own  goodness ;  and  sovereignty  will  never 
extend  mercy,  where  justice  is  not  satisfied, 
for  their  provinces  are  perfectly  defined. 


The  final 
j  udgment  not 
glorious  un- 
less just,  and 
if  it  will  be 
just,  so  was 
the  purpose, 
which  pro- 
duced it. 


In  eternity,  justification  in  Christ  was  in 
purpose;  in  time,  it  is  the  act  of  God,  and 
known  by  its  fruits ;  and  at  the  judgment,  ita 
righteousness  will  be  revealed  to  the  universe; 
yet  is  it  in  the  last  day  a  comparative  judg- 
ment on  works,  to  justify  former  judgments, 
passed  upon  the  same  persons.  It  might  be 
incompatible  with  the  present  state  of  proba- 
tion, to  discover  the  justice  of  God,  in  his  ad- 
judications ;    and  since  in  the  final  account 


37 

it  must  be  seen,  that  all,  that  had  been  clone  in 
rejecting  the  wicketl,  was  perfectly  just ;  then 
it  will  also  appear,  that  it  could  not  have  been 
unjust  to  have  intended  to  do  the  same  thing 
from  eternity.  This  thought  may  well  put 
to  silence  incautious  objections  to  what  are 
called,  in  reference  to  human  affairs,  the 
decrees  of  God. 

To  save  from  the  guilt  of  sin,  or  remove 
the  obligation  to  punishment,  is  to  justify ; 
which  is  not  to  pronounce  innocent,  this  is 
the  forensic  sense,  but  to  restore  to  justice, 
her  claim  stipulated  in  Christ,  and  to  treat 
the  offender,  as  if  he  were  righteous.  Of 
course  the  justifier  can  be  God  only ;  the  blood 
of  Christ  the  appointed  ground ;  and  his 
resurrection  from  the  dead,  both  the  proof 
of  his  own  justification,  and  of  all  who  be- 
lieve ;  for  it  evinced  that  this  sacrifice  was 
accepted,  and  that  he  laid  down  his  life,  as 
he  said,  for  the  sins  of  the  world. 


Justification 
in  the  forenr 
sic  sense,  im- 
possible to 
the  guilty. 


A  vicariuus 
sacrifice  sup- 
poses a  previ- 
ous purpose 
of     substiiu- 


To  be  justijied  by  his  blood,  or  saved  in 
him,  implies  a  previous,  purpose,  witliout 
which  his  offering,  sacrifice,  or  dying  under 
a  curse,  could  not  have  been  deemed  a  ran- 
som or  price,  whereby  men  might  receive  re- 
demption from  the  guilt  and  bondage  of  sin, 
and  salvation  from  its  effects.  And  such  pur- 
pose of  substitution,  must  not  only  have  been, 
of  one  qualified  in  the  manner  before  men- 
tioned ;  but  have  existed  prior  to  the  creation, 
and  consequently  before  there  was  a  law  given 
to  man,  or  the  threatening  of  death  for  its 
infraction.  A  substitution  after  a  forfeiture, 
would  have  been  a  departure  from  justice,  a  re- 
peal of  the  law,  and  equally  irreconcilable  with 
the  scheme  of  creation,  as  with  the  discrimi- 
nations of  the  moral  sense.  But  now  there  has 
been  no  change  of  purpose,  the  justice  of  God 

IS  saiisiitu  HI    I     ,  „ 

behalf  of  the  IS  Safe;  and  the  law  being  enacted  and  pro- 
mulgated upon  such  terms,  and  interpreted 
by  them,  retains  no  curse  for  the  redeemed ; 
but  if  taken  by  itself,  and  without  such  con- 
stitution, it  would  bring  them,  as  well  as  the 


How  tlie  law 
is  satisfied  in 


saved. 


39 

impenitent,  into  condemnation.  Tlius  the 
honour  of  the  government  is  maintained,  as 
originally  designed ;  the  wisdom  of  God  seen 
to  he  perfect;  and  the  whole  universe  will 
approve  the  mercy,  and  the  justice  of  God,  in 
the  salvation  of  man. 


This  ^^«ame,"  or  person,  was  the  seed 
promised  in  Eden;  believed  on  by  Abel,  and 
the  worthies  of  all  ancient  times;  the  anti- 
type of  the  sacriiices  of  every  age;  foretold 
by  Moses,  and  other  prophets ;  ushered  in  ai 
the  appointed  time,  accompanied  by  every 
characteristic,  which  was  suitable;  confessed 
in  every  baptism ;  exhibited  in  every  eucha- 
rist;  preached  throughout  the  world;  the  me- 
dium of  access  in  all  worship ;  and  ever  pre- 
sent with  his  church,  till  he  shall  come  to 
reveal  the  righteousness  of  God,  and  to  take 
his  people  to  the  kingdom  prepared  for  them 
before  the  foundation  of  the  world. 


"He  citmc 
unto  his  own, 
and  his  own 
received  him 
not." 


A  mischievous,  but  highly  wrought  theory 


'I'lie  scheme 
of  antece- 
dent,am'  con- 
sfqueiit  bles- 


Grtice,  lutrt- 
)y  ol)jective, 
transfers  the 
glory  to  man. 


40 

exists,  which  accounts  the  first  advantages  of 
redemption,  to  be  merely  objective,  in  such 
antecedent  blessings,  as  an  external  call,  a 
church,  and  all  the  visible  means  of  salvation; 
and  when  by  believing,  repenting,  and  doing 
good,  we  render  them  subjective,  we  are  re- 
warded with  the  consequent  blessings  of  par- 
don, adoption,  and  eternal  happiness.  Ac- 
cording to  this  interpretation  of  spiritual,  by 
external  and  typical  things,  there  is  good  in 
creatures,  Avhich  is  not  the  gift  of  God ;  man 
is  not  made  willing,  but  renders  God  willing ; 
has  no  need  of  a  change  by  divine  immediate 
influence ;  and  may  either  defeat  God's  pur- 
poses, or  accomplish,  what  was  to  him  un- 
known :  neither  the  scheme  of  providence, 
nor  redemption,  being  determinate  and  com- 
plete, in  the  view  of  the  creator,  it  must 
result,  that  God  is  imperfect,  we  are  idola- 
ters, and  atheism  is  truth. 

If  salvation  be  objective,  and  grace  merely 
suasive.  not  efficacious:  then  man's  volitions 


41 

are  not  means  in  God's  hand,  to  effect  his 
designs,  but  contingent  self-determinations, 
foreseen  by  him,  by  the  moral  character  of 
which,  he  determined  the  destiny  of  every  man 
in  eternity.  But  this,  waving  the  contradic- 
tion implied  in  tlie  certain  foreknowledge  of 
that,  which  is  uncertain,  is  to  suppose  divine 
knowledge  to  be  of  the  same  kind,  with  that 
of  creatures ;  yet  facts  evince  that  man's  is 
derived  from  its  objects;  whilst  all  things 
spring,  and  every  event  results,  from  purposes 
and  knowledge  which  are  eternal.  It  is  also 
a  rejection  of  the  efficiency  of  the  eternal  wis- 
dom and  power  of  God,  which  accomplish 
^11  events,  according  to  original  designs ;  and 
an  abandonment  of  salvation  by  Christ,  ex- 
cept in  name,  by  supposing  man  to  be  inde- 
pendent, meritorious,  and  his  own  saviour. 


Others,  whilst  they  acknowledge  the  divin- 
ity of  Christ,  and  the  necessity  of  an  atone- 
ment; and  inculcate  with  ardour  the  duties 
of  faith,  repentance,  and  obedience;  and  speak 


The  saoii- 
fice  of  Christ 
13  more  than 
a  mert-ly  ii:n. 
ral  iiicaii. 


12 

much  of  the  grace  of  God ;  do  iieverthelesi* 
consider,  that  the  death  of  Christ,  was  only  a 
great  moral  mean,  or  powerful  motive,  to 
bring  guilty  men  to  submission;  and  to  pro- 
duce that  repentance,  which  they  term  a  con- 
dition, to  the  performance  of  Avliich  they 
imagine  salvation  promised.  This  scheme, 
however  pleasing  to  those,  who  take  intellec- 
tual and  moral  science  as  a  guide,  will  ap- 
pear, when  tested  by  the  word  of  truth,  a 
merely  gratuitous  hypothesis  ;  really  frustra- 
ting the  grace  of  God ;  removing  the  necessity 
of  an  atonement ;  and  compromising  the  dig- 
nity of  the  Rectoral  Governor,  by  yielding 
the  inviolable  demands  of  stern  justice,  and 
listening  to  appeals  made  to  sovereign  mercy. 
To  prevent  such  abandonment  of  the  rights  of 
his  government,  and  the  public  guarantee  he 
had  given  to  support  its  dignity,  Christ  died. 


Tuitifiratidii 
is  mure  than 
pardon,  it  is 
the  sentence 
of  jiisiicp. 


Others  depart  from  the  apostolic  faith,  by 
strangely  deeming  salvation  to  be  mere  par- 
don.    Thus  do  they  exclude,  except  in  name, 


43 

the  doctrine  of  justification,  and  with  it  the 
stupendous  scheme  of  redemption,  the  aston- 
ishment and  song  of  the  blessed,  openly 
avowing,  that  they  do  not  pretend  to  afiBrm, 
that  the  sacrifice  of  Christ  could  be  a  satis- 
faction of  the  claims  of  justice  against  us. 
Yet  we  learn,  that  God,  is  just^  ivhen  he  jus- 
Hjies  the  guilty ;  and  certainly  upon  princi- 
ples controlling  the  letter  of  that  law,  which 
pronounces  us  guilty.  Their  mistake  seems 
to  be  the  extension  of  sovereignty  to  the  dis- 
paragement of  justice ;  but  the  honour  of  the 
moral  government  of  Grod  must  not  be  tarnish- 
ed. It  is  also  not  discernible,  how  Christ 
should  be  to  them,  the  object  of  a  saving 
faith,  or  more  than  a  nominal  sacrifice  for  sin. 

Perfection  excludes  mutability,  and  conse- 
quently affection,  and  passion;  also  internal 
excitement,  and  external  impulse,  have  no 
place  in  God ;  yet  the  source  of  every  good 
may  well  be  denominated  love;  aijd  his  justice 

•Vide  note  E, 


In  what  sensfc 
God  is  love. 


Salvjitimi  is 
not  a  final 
cause^ 


44 

really  goodness,  guided  by  Avisdom.  All 
happiness  is  communicated  by  Him,  but  we 
must  not  magnify  his  benevolence  indiscreet- 
ly, as  if  the  good  of  the  creature  ought  to 
rise  paramount  to  the  glory  of  Grod.  We 
shall  misinterpret  his  own  revelation,  if,  in- 
stead of  referring  the  atonement  of  Christ  to 
the  mercy  of  God,  in  providing  for  the  satis- 
faction of  the  claims  of  justice ;  we  should 
lay  justice  out  of  the  question,  and  attribute 
our  salvation  to  mere  benevolence,  issuing 
forth  pardon  as  an  act  of  sovereignty,  under 
the  broad  seal  of  heaven ;  and  thus  superse- 
ding the  necessity,  and  consequently  the  pro- 
priety of  that  sacrifice,  which  takes  away  the 
sins  of  the  world.  Salvation  does  flow  from 
God's  benevolence,  who  is  independent  in  his 
love ;  and  his  sovereignty  is  displayed  in  the 
communication  of  good ;  but  he  sustains  ano- 
ther character,  that  of  a  moral  governor. 
And  as  his  justice  can  never  be  swerved  to 
the  improper  exercise  of  his  power  and  wis- 
dom;   so  cannot  his  glory  be  compromised, 


45 

by  the   extrajudicial   extension  of  mercy  lo 
the  guilty. 

Pride,  connatural  to  man,  renders  him 
righteous  in  his  own  eyes;  and  sometimes 
prompts  him  either  to  arrogate  the  glory  of 
salvation;  or  to  deny  that  the  blame  of  his 
destruction,  is  justly  chargeable  upon  himself. 
The  multitude  in  every  age,  because  con- 
scious of  liberty,  secretly  reject,  what  they 
nominally  confess,  a  dependance  on  the  pro- 
vidence and  grace  of  God;  and  rest  securely,, 
in  ignorance  of  themselves,  upon  their  own 
imaginary  innocency.  It  is  indeed  true, 
that  man  is  subject,  neither  to  a  constraint, 
nor  restraint,  incompatible  with  moral  agen- 
cy ;  for  then  would  he  cease  to  be,  responsible 
to  the  claims  of  justice,  and  the  \1ctim  of 
remorse,  when  arraigned  at  the  bar  of  Iiis 
own  conscience. 

Whom  the  Lord  justifies,   he  renews  by 
changing  the  heart;  which  sanctified  dispo- 


Man's  liber- 
ty is  not  inde- 
pendence. 


46 


Moral  ina- 
bility is  mere 
indispositioD. 


sition,  has  been  improperly  tlenoininated  mo- 
ral ability ;  and  the  opposite^  because  of  cer- 
tain figurative  expressions  used  in  the  scrip- 
tures, moral  inability;  but  there  is  no  want 
of  power,  that  can  excuse,  for  there  is  no 
other  imputable  inability,  than  indisposition. 
He  who  formed  and  sustains  the  soul,  and 
knows  the  thoughts,  has  power;  and  through 
the  sacrifice  of  Christ,  just  right,  at  his  sove- 
reign pleasure  to  renew  the  dispositions  of 
the  redeemed,  and  thus  by  accomplishing  in 
them,  what  they  ought  to  effect,  and  had 
no  right  to  claim,  fit  them  for  his  own 
presence. 


Spiritual  in- 
fluence dis- 
tinguished 
from  facul- 
ties, and  o- 
ther   talents. 


He  gives  to  all,  in  different  degrees,  the 
natural  faculties  of  perceiving,  and  compa- 
ring evidence,  and  eliciting  truth;  of  distin- 
guishing good  and  evil,  and  choosing  either: 
for  these  they  are  to  account,  as  well  as  for 
all  other  talents,  in  proportion  to  their  extent, 
but  no  farther.  The  influences  of  the  Holy 
Spirit,  are  denominated  grace,  because  purely 


47 

gratuitous ;  they  supply  the  want  of  a  hearty 
not  a  defect  of  power,  of  which  there  is 
enough.  These  are  not  talents,  and  admit 
no  improvement.  For  the  influences  of  the 
Holy  Spirit,  no  account  will  be  demanded ; 
they  are  God's  work,  and  always  eifectual 
to  the  extent  of  the  divine  purpose;  never 
objects  perceivable  by  him,  who  is  the  sub- 
ject of  them,  except  in  their  effects.  The 
natural  abilities  of  men  are  as  fit  for  good, 
as  evil ;  and  make  them  moral,  because  volun- 
tary agents,  bound  to  choose  the  duty,  m  hicli 
God  has  assigned  them,  and  justly  punisha- 
ble for  their  own  delinquencies.  When  the 
Lord  makes  us  willing,  it  is  not  by  destroy- 
ing our  liberty ;  for  we  choose  without  com- 
pulsion. The  will  of  every  one,  operates 
according  to  his  nature,  or  disposition;  if 
this  be  good,  the  choice  is  good;  if  it  be 
evil,  the  will  inclines  to  evil.  When  the 
Lord  makes  man  willing,  it  is  not  intended 
of  the  providential  support,  of  a  dependant, 
yet   active  creature,  it   is   by   cliansiins;    his 


How  int-ii 
are  made  wil- 
ling withour 
restraint. 


The  holiness 
of  man  is  not 

mrritorious. 


disposition  and  removing  his  prejudices 
against  good.  When  the  choice  is  evil,  it 
is  from  motives  wliich  accord  with  the  alien- 
ated heart.  Holiness  in  man,  viewed  in  its 
origin,  is  ever  the  gift  of  God  ;  yet  not  in 
His  sight  the  exact  contrast  of  sinfulness,  in 
point  of  merit  and  demerit;  it  is  fit  the  rec- 
titude of  the  saint  should  justify  him  before 
men,  for  he  acts  freely ;  but  it  can  claim  no 
reward,  except  hy  favour,  in  the  sight  of 
Him,  who  gave  the  disposition;  for  man  is 
to  be  justified  there,  ivithout  deeds  of  lata. 
When  treated  as  if  righteous,  upon  the  plan 
of  the  Gospel,  his  obedience  to  law,  or  in- 
herent righteousness,  is  not  the  cause.  The 
eternally  purposed  substitution  of  Christ,  is 
the  sole  ground  of  his  legal  acceptance;  and 
to  declare  it  a  valid  justification,  belongs  to 
God  only ;  consequently,  the  evidence  of  pre- 
sent interest  in  redemption,  can  only  be  by  its 
concomitant  blessings,  faith,  and  other  fruits. 


Faith   is   used   in    various    senses   in   the 


tion. 


49 

Grospel;  when  enjoined  as  a  duty,  it  never 
justifies  as  such.  That  which  accompanies 
salvation,  includes  the  assent  of  the  under-  |  wufcuacMm' 

I   panies  salva- 

standing  to  the  evidence,  or  a  conviction,  of 
revealed  truth;  the  consent  of  the  heart  to 
moral  good,  howsoever  presented;  and  also 
an  affiance  on,  or  at  least  an  acquiescence  in, 
and  cleaving  unto  the  Saviour :  and  is  not  a 
naked  assent,  a  mere  profession  of  Christian- 
ity; not  even  a  desire  to  be  Christ's,  flowing 
from  a  regard  to  safety ;  not  baptism,  and  a 
good  life ;  not  the  firm  belief  that  Christ  is 
our  redeemer,  and  his  benefits  secure  to  us ; 
it  being  one  thing  to  receive  and  rest  upon 
him,  as  offered  to  us,  and  quite  another  to  be- 
lieve that  we  do  believe;  to  which  the  vilest 
can  sometimes  attain. 

As  it  was  by  descent  from  Adam,  we  in- 
herited moral  destitution,  condemnation,  and 
death ;  so  is  it  by  our  union  unto  Christ,  that 
we  obtain  rectification  of  heart,  salvation  from 
the  guilt,  and  punishment  of  sin,  and  live  for- 

G 


50 


rlie  believ- 
er has,  in 
Iiis  change  of 
heart,  the 
credible  evi- 
dence of  for- 
gnveness. 


ever,  (a)  The  word,  which  testifies  our  dan- 
ger and  helplessness,  also  declares  his  ahility 
and  willingness  to  save  us.  He  who  accredits 
this  testimony,  and  receives,  and  rests  upon 
the  Redeemerj  has  the  evidence  of  his  union 
to  and  interest  in  him  ;  "as  many  as  received 
him^  to  them  gave  he  the  privilege  to  become 
the  sons  of  God,  even  to  them  who  believe  on 
his  name.''  In  the  kingdoms  of  providence 
and  grace,  the  same  Sovereign  is  the  source 
of  all  the  good ;  from  him  comes  every  good 
gift  in  the  former^  and  every  perfect  in  the 
latter.  We  are  debtors  for  every  advantage 
we  possess,  whilst  to  him  belongs  all  the  glo- 
i-y.  Although  dependant  at  all  times,  and 
never  able  to  defeat  his  purposes  ;  yet  are  we, 
not  mere  machines,  but  subjects  of  his  moral 
government,  possessing  the  faculties  suited  to 
his  service,  and  responsible  for  their  exercise. 
Our  native  iudisposition  to  holiness,  figura- 
tively denominated  moral  inability,  to  distin- 
ii;uis]i  it  from    that  which  excuses,  superin- 

(a)  Horn.  V. 


51 

duces  both  a  slavery  to  sin,  and  an  enmity 
against  God ;  and  if  i^ersisted  in  througli  our 
period  of  trial,  must  eventuate  in  a  final  sepa- 
ration from  all  good. 

That  faith  is  the  gift  of  God,  is  a  prover- 
bial, not  a  scriptural  expression,*  often  re- 
hearsed as  an  excuse  for  unbelief,  by  those 
who  bear  him  no  regard.     The  belief  of  the 
divine  testimony,  and  the  proper  use  of  the 
means  of  salvation,  unquestionably  imply  a 
change  of  disposition,  which  an  unrenewed 
man  will  not,  and  moral  suasion  can  not  effect. 
The  Holy  Spirit  being  under  no  obligation, 
to  confer  that  disposition,  Avhich  we  ought  to 
possess ;  such  influence  is  wisely,  and  for  our 
admonition,  called  grace.      But  this  is  un- 
happily considered  an  ability  or  power,  whilst 
all  that  is  meant  is  no  more  than  a  disposition, 
or  heart  to  use  those  powers  we  already  pos- 
sess, in  a  right  manner  and  to  proper  ends, 

*  Ephes.  ii.  8.    tovJo  that  thing,  viz.  your  salvation. 
Vide  tamen,  Col.  ii.  12. 


How  faith 
is  the  gift  of 
God. 


52 


Prudence 
requires     an 
anticipation 
of    our    last 
account. 


The  conse- 
quences of 
making  sin  a 
■want  of  pow- 


If  any  man  think  to  allege  this  moral  defect 
as  his  excuse  at  the  final  tribunal ;  prudence 
suggests,  that  he  should  try  his  defence,  be- 
fore he  is  placed  at  a  bar  from  which  there  is 
no  appeal ;  when  the  harvest  will  be  past^ 
and  summer  ended,  and  all  the  offers  of  mercy 
clean  gone  forever.  Should  he  now  clothe 
his  plea,  in  language,  the  substance  would 
be;  "Having  been  brought  into  existence 
without  my  consent,  I  may  hate  my  Creator, 
his  laws,  and  government,  and  prefer  the  gra- 
tification of  the  appetites,  he  has  given  me: 
and  so  strong  is  my  indisposition  toward  him, 
that  I  am  determined  of  my  own  deliberate 
choice,  never  to  repent,  believe,  obey  nor  love 
him  till  he  change  my  heart,  and  make  it  my 
pleasure  to  serve  him ;  and  because  I  am  such, 
as  he  has  made  me,  and  he  could  change  my 
disposition  if  he  would,  I  am  not  guilty  of 
the  things  laid  to  my  charge.''  This  popular 
defence  is  a  renunciation  of  the  supreme  au- 
thority of  the  Creator,  a  denial  of  the  obliga- 
tion of  his  laws,  an  impeachment  of  his  jus- 


53 

tice,  and  an  attempt  to  devolve  man's  guilt 
upon  a  holy  God.  All  this  blasphemy  springs 
from  confounding  disposition^,  or  propensity^ 
with  faculty,  or  ability,  and  taking  the  Sa- 
viour's figurative  representation  of  our  crim- 
inal aversion  to  holiness,  in  a  literal  sense,  as 
a  want  of  power. 


A  persuasion  that  we  desire  and  strive,  pray 
and  go  the  round  of  duties,  is  no  proof  of 
these  facts;  for  the  heart  may  be  wanting. 
To  complain,  on  the  other  hand,  that  we  are 
destitute  of  the  power  necessary  to  holiness, 
is  additional  iniquity.  For  if  by  power,  we 
mean  either  the  physical  faculties,  under- 
standing, Avill,  &c.  or  the  ability  to  exercise 
them  at  our  pleasure,  we  have  such  power ; 
or  if  we  intend  by  that  term,  opportunity  or 
advantage  for  serving  God  ;  the  defect  would 
excuse ;  but  we  possess  this,  since  the  motives 
and  inducements  are  abundant,  and  as  strong, 
as  that  liberty  admits,  which  is  essential  to 
moral  agency.     But  if  by  power,  inclination 


Iniijortance 
of  a  just  idea 
of  power. 


54 

be  meant,  and  this  is  all  the  inability,  it  never 
excuses. 


TlieiL-  is 
ao  religion, 
■whei*e  the 
heart  is  want- 
ing. 


'I'lie  expres- 
sions, special 
and  common 
grace,  never 
occur  in  the 
Scriptures, 


The  heart  is  that  which  fixes  the  moral 
character,  this  is  the  man ;  for  what  this  is, 
he  is.  It  consequently  follows,  that  his  re- 
luctant prayers,  strivings,  and  duties,  being 
objects  of  his  aversion,  are  the  reverse  of  re- 
ligion. When  therefore  the  Lord,  withhold- 
ing his  sanctifying  influences,  leaves  such  in 
spiritual  death,  he  conforms  to  their  own  real 
wishes,  and  their  complaints  are  unjust.  The 
supposition  that  to  every  man  is  given  com- 
mon grace,  that  is,  faint  and  ineffectual  influ- 
ences subordinated  to  human  caprice,  which, 
unless  he  resists  them,  cause  him  to  believe 
with  his  heart,  seems  to  have  arisen  from  a 
misunderstanding  of  expressions  used  for  ob- 
jective strivings.  Neither  the  word  of  God, 
rightly  understood,  nor  reason,  nor  matter  of 
fact,  supports  the  distinction  of  special  and 
common  influences  of  the  spirit.  This  would 
attribute  to  man  the  honor  of  his  salvation, 


55 


which  is  not  his  due,  and  turn  favour  into 
debt.  If  man  improves  grace,  then  he  is  in- 
dependent in  such  use  of  influences,  and  here 
is  a  good  which  is  not  from  God.  But  if  such 
improvement  is  also  from  him,  the  distinction 
is  useless.  The  truth  seems  to  be,  that  on 
this  point  christians  differ  because  they  are 
not  mutually  understood.  Liberty  should  be 
predicated,  not  of  the  Avill,  but  of  the  man ; 
and  what  more  can  any  desire  than  that, 
which  we  cheerfully  yield,  that  if  man  were 
either  subjected  to  constraint  or  restraint,  his 
responsibility  would  be  destroyed. 


Liberty  is 
not  of  the 
will,  but  of 
the  mail' 


This  imagined  equality  in  the  influences  of 
the  Spirit,  whereby  men  are  supposed  to  be 
treated  justly  ;  and  to  be  saved,  when  they 
do  not,  and  lost  when  they  do  resist  the  grace 
of  God,  is  a  doctrine  flattering  to  the  carnal 
mind ;  but  impeaches  the  divine  sovereignty, 
by  imposing  an  obligation,  and  demanding 
without  right,  that  of  the  justice  of  God, 
which  is  conferred,  or  witliholden  at  his  plea- 


Different 
senses  of  tlie 
word  grace. 


56 

sure.  But  if  grace  be  taken  for  the  offers  of 
mercy,  and  means  of  salvation  by  Christ,  it 
is  resistible,  and  such  resistance,  persisted 
in,  must  destroy.  Thus  Stephen  observed, 
'^Ye  do  always  resist  the  Holy  Ghost. ^'  Also 
grace  and  duty  are  often  convertible  terms. 
The  duties  of  the  gospel,  such  as  faith,  hope, 
and  love,  may  be  resisted,  and  such  resistance 
must  prove  fatal.  But  when  performed  with 
the  heart,  they  result  from  spiritual  influence, 
are  God's  gift,  and  accompany  salvation. 
Also  the  Holy  Spirit  may  graciously  restrain 
without  sanctifying  a  sinner,  who  sins  in  every 
act  and  thought.  But  grace,  taken  to  denote 
the  sanctifying  influences  of  the  Spirit  of 
God  upon  the  soul,  which  are  internal,  and 
imperceptible,  not  objects  of  choice,  nor  ta- 
lents, either  to  be  improved  or  accounted  for, 
in  the  final  judgment,  is  neither  the  product 
of  human  effort,  nor  the  subject  of  previous 
intimation ;  but,  making  the  party  willing, 
excludes  resistance;  and  must  be  in  every  one, 
to  whom  it  is  given,  efficacious,  to  the  extent 


51 

of  the  divine  purpose.  Those,  therefore, 
who  found  the  justice  of  the  divine  command 
of  holiness,  upon  the  possession  of  a  com- 
mon spiritual  influence,  assume,  what  facts 
do  not  support,  and  teach  an  independency, 
exceedingly  problematical.  If  grace  be  not 
debt,  then  is  it  unnecessary  to  the  vindication 
of  justice  in  the  punishment  of  sin.  The 
Spirit's  influence  in  calling  us  into  a  state  of 
salvation  by  a  redeemer,  and  in  opening  the 
heart,  that  we  may  discover  by  the  word  the 
way  of  escape,  is  an  act  of  distinguishing 
mercy ;  but  when  bestowed,  until  we  know 
it,  it  can  lay  us  under  no  obligations  to  be- 
lieve, and  obey  ;  yet  its  direct  tendency  is  to 
produce  these  effects.  When,  nevertheless, 
the  possession  of  spiritual  aids  may  be  rea- 
sonably inferred  from  their  fruits,  this  ought 
to  become  a  strong  incentive  to  gratitude, 
praise,  and  other  obedience.- 

Conscious  as  the  judges  of  Peter  and  John 

*Vidc  note  F. 
H 


Grace  not 
necessary  to 
justice. 


58 


The  offers 
of  the  gospel 
are  not  to  be 
restrained  to 
select  cha- 
racters. 


were,  that  tliey  resisted  the  truth;  ami  con 
viiiced  as  they  ought  to  have  been,  that  they 
had  murdered  the  true  Messiah ;  yet  were 
they  not  too  vile  to  be  permitted  to  hear  the 
offers  of  salvation.  In  the  same  strain  were 
the  subsequent  proclamations  of  the  gospel 
by  the  apostles,  who  required  repentance  and 
faith;  which  were  charges  of  guilt,  and  par- 
ticularly of  the  rejection  of  evidence.  They 
demanded  not  preparatory  qualifications  of 
sinners  to  recommend  them ;  nor  did  they 
say,  that  their  belief,  that  Christ  is  theirs, 
would  be  a  reception  of  him  by  faith,  or  al- 
ways a  proof  of  an  interest  in  his  sacrifice. 
To  counsel  the  discharge  of  other  duties, 
than  of  repentance  and  faith,  to  those,  who 
are  impenitent,  is  to  offer  them  an  excuse,  and 
to  misrepresent  their  condition,  as  if  they 
were  not  defective  of  a  heart  to  believe, 
whilst  they  are  still  enemies  to  God,  and  un- 
der his  curse. 


In  the    ministrationsi  of   these  heralds  of 


59 


peace,  ilie  want  of  grace  is  sometimes  impu- 
ted to  the  sinner  as  liis  crime ;  plainly  because 
his  enmity,  and  hatred  of  holiness,  which  are 
( hargeable  only  on  himself,  are  so  inveterate, 
as  always  to  remain  until  God  takes  away 
the  heart  of  stone.  This  is  the  seat  of  the 
malady,  which  is  merely  moral ;  till  the 
heart  is  opened  to  attend,  till  the  man  is  dis- 
posed to  receive  the  truth,  objective  light  ad- 
dresses the  understanding  to  no  saving  pur- 
pose. Some  have  alleged  it  to  be  in  vain  to 
strive,  till  grace  is  given  ;  for  if  we  arc  to  be 
saved,  Ave  shall  be  born  of  tlie  Spirit,  do 
what  we  will,  and  if  we  are  to  be  lost,  Ave 
■^ball  never  obtain  tlie  influence,  do  aa  hat  Ave 
can.  But  this  objection  falsely  supposes, 
man  to  be  the  subject  of  an  irresistible  neces- 
sity to  l)e  saved,  or  lost,  let  him  choose  as  he 
may.  There  can  be  no  doubt,  that  if  Ave  are 
to  be  saved,  Ave  shall  become  the  subjects  of 
reneAving  grace,  for  God  is  the  efficient  cause 
of  all  things,  and  this  is  his  course.  Also,  that 
future  events  are  certain,  is  a  plain  deduction 


The  reason 
of  the  coiii- 
iiinntl  to  have 


An  answtr 
to  an  hack- 
neyed objec- 
tion against 
ihe  efficaey 
of  grace. 


Di\  iue  furc- 
knowledge 
ilejiends    not 
uu      future 
ovtnts,     but 
they       are 
founded     on 
eternal    pur- 
noses. 


60 

from  the  perfections  of  the  sovereign  propri- 
etor of  the  universe ;  but  they  follow  in  the 
succession  of  cause  and  effect ;  salvation  is 
consequently  not  to  be  expected  without  holi- 
ness, any  more  than  reaping  without  sowing. 
Accordingly  if  salvation  be  from  sin,  it  cannot 
obtain  without  repentance ;  but  if  they  w  ho 
have  the  offer,  do  not  receive  Christ  by  faith, 
they  remain  inimical,  and  cannot  escape  ;  for 
all,  who  submit,  are  saved ;  and  those,  who 
do  not,  destroy  themselves.  But  to  affirm, 
either  that  any  shall  perish,  because  they  do 
not,  what  they  have  no  power  to  do  ;  or  that 
their  unbelief  is  not  their  fault,  is  to  blas- 
pheme the  justice  of  God. 

To  attribute  foreknowledge  to  God,  which 
in  the  first  cause  of  all  things  can  never  de- 
pend on  future  events,  but  must  identify  itself 
with  his  eternal  purposes :  and  at  the  same 
time  to  hold,  that  there  is  no  certainty  in  the 
events,  which  are  the  subjects  of  his  fixed 
designs,  because  they  depend   upon  human 


61 


volitions,  and  are  contingent  to  ns,  is  absurdly 
to  suppose' the  liberty,  which  is  necessary  to 
moral  agency,  to  be  the  same,  with  an  en- 
largement from  the  control  of  the  infinite 
wisdom  and  power,  of  the  king  of  provi- 
dence, and  a  virtual  denial  of  that  govern- 
ment of  God,  which  is  acknowledged  even 
by  the  benighted  heathen.  The  prophecies 
recorded,  and  shown  in  the  scriptures  to  have 
been  accomplished,  very  plainly  discover,  in 
numerous  instances,  that  the  voluntary  ac- 
tions of  men  were  known  to  God,  and  reveal- 
ed to  his  prophets,  long  before  they  obtained ; 
and  were  the  means,  which  he  was  pleased 
to  adopt,  for  the  accomplishment  of  his  ante- 
cedent purposes ;  but  had  they  been  abso- 
lutely contingent,  it  would  be  a  contradiction 
to  say,  they  Avere  the  subjects  of  a  foreknow- 
ledge, which  necessarily  implies  certainty. 
I 


Man's  libf  r- 
ty  is  secured 
as  a  mean  ut' 
accomplish- 
ing God's  Je. 
siSHi. 


A  conviction  of  the  truth  of  our  opinions, 
and  a  conscientious  deportment,  are  too  often 
imagined  both  equivalent  to  every  duty,  and 


G2 


of  the  au- 
thority of 
fonscitnce, 
or  mail's  se- 
cret judg- 
ment of  him- 
self. 


iiufficient  for  our  safety.  This  is  lo  assume, 
either  that  ample  meaus  of  discrimiuation, 
and  the  necessary  evidence  of  truth,  have  not 
been  furnished,  which  is  not  the  fact ;  or  that 
the  approbation  of  conscience,  is  a  justifica- 
tion where  there  is  a  charge  of  sin.  But  our 
conscientiousness  cannot  remove  the  obligation 
of  the  law,  nor  can  we  establish  the  authority 
of  our  own  judgment  above  the  pure  precepts, 
and  wise  commandments  of  the  eternal  laAV- 
giver.  Such  a  defence,  would  warrant  the 
claim  of  the  highest  virtue,  by  the  most  hardy 
oifenders.  Nevertheless  the  resistance  of  an 
erroneous  conscience,  is  not  innocence,  it  be- 
ing a  consent  to  act  against  our  best  subjec- 
tive light.  To  us,  who  are  honoured  witii 
the  grade  of  intelligents ;  constituted  subjects 
of  a  moral  government ;  knoAving  our  degra- 
dation and  the  way  of  escape ;  sensible  of 
the  shortness,  rapidity  and  precariousness  of 
life,  Avhich  terminates  the  period  of  our  trial ; 
delay  is  imputable  defiance  ;  refusal,  avowed 


6S 

rebellion  ;    at  Avhicli  justice  never  can  con- 
nive without  a  stain. 

Condemnation  is  the  iirst  state  of  every 
heir  of  human  degradation;  but  this  being  a 
provision  to  open  an  effectual  way  of  relief, 
and  a  safer  and  more  protracted  trial,  whilst 
time  continues,  the  harvest  is  not  past,  the 
summer  is  not  ended,  nor  the  door  of  hope 
closed.  Really  to  desire  life  is  to  possess  it, 
for  the  heart  is  changed ;  the  acceptance  or 
refusal  of  the  blessing  is  the  trial  assigned  us, 
the  moral  character  of  the  disposition  is  the 
criterion,  and  the  bent  of  mind  is  as  effectu- 
ally tested  by  believing,  as  doing.  But  there 
is  no  salvation  for  those  who  remain  in 
enmity  and  guilt ;  no  pardon  contrary  to 
justice;  no  justification  but  by  the  blood  of 
Christ ;  and  no  certainty  of  an  interest  in  his 
sacrifice,  but  by  accrediting  his  testimony; 
'•  If  ye  beliei'e  not  that  I  am  he,  ye  shall  die 
in  your  sins.'^  Such  faith  works  by  love, 
and  this  will  appear  in  the  deportment.     But 


Tlie  natiiiic 
of  our  trial, 
and  llie  dan- 
ger oi' resting 
iu  a  mere 
prott'ssion. 


64 

fthould  we  conform  to  every  ordinance,  with- 
out such  conviction  and  affection,  we  arc 
asleep  in  carnal  security;  life  passing  away 
in  idolatrous  attachments;  motives  becom- 
ing weaker ;  the  heart  more  insensible ; 
the  calls  of  mercy  more  and  more  feeble,  till 
they  die  away  on  the  ear ;  our  guilt  accumu- 
lating; the  storm  gathering ;  and  the  tremen- 
dous day  of  final  account  hastening  with  all 
its  horrors. 

The  faith  of  every  professor  is  conformed 
ihe  hiflu-  I  to  that  scheme   of  doctrine,   which   he   has^ 

ence  of  doc-   | 

adopted.  If  the  death  of  Christ  appear  to 
any  to  have  merely  rendered  man  salvable ; 
the  faith  of  such  is  only  historic,  for  their 
trust  is  placed  in  their  own  holiness.  In  the 
hypothesis  of  antecedent  and  consequent 
blessings,  Christ's  death  is  no  more  than  a 
great  moral  motive  to  a  nominal  repentance, 
and  an  unsanctified  morality ;  and  faith  a 
vague  and  general  persuasion  of  the  favour 
of  God.     But  where  eternal  mercy  is  held  to 


trinea     on 
practice. 


65 

be  the  source ;  and  the  purposed  sacrifice  of 
Christ,  the  originally  appointed  substitution 
accepted  by  justice,  and  the  only  pleadable 
ground  of  salvation,  there  should  exist  con- 
fident affiance  on  the  sufficiency  of  the  atone- 
ment, trust  in  the  faithfulness  of  God,  and 
joy  in  the  liope  of  future  glory.  ^^ In  the 
Lord  have  I  righteousness  and  strength:''^ 
"^  I  knoiv  whom  I  have  believed:-^  '^  /  tvill 
joy  in  the  Lordj  I  will  rejoice  in  the  God  of 
iuij  salvation .'^ 

The  application,  and  exercise  of  reason,  in 
the  investigation  of  religious  truth,  is  a  mat- 
ter of  choice,  consequent  upon  a  removal  of 
prejudices  ;  and  generally  indispensable  to 
the  production  of  faith.  This  implies  con- 
viction of  sin,  and  helplessness ;  a  persuasion 
of  the  truth  of  the  plan  of  reconciliation  as  re- 
vealed  ;  and  a  willingness  to  accept  the  terms. 
The  affections  of  gratitude,  love  and  filial 
fear,  with  a  ready  submission  to  the  cross, 

are  usual  characteristics.     These,  and  what- 
I 


A II  ordinal'} 
course  of  con- 
viction anil 
faitli. 


66 

ever  else  carl  firoVe  the  truth  of  a  change  of 
disposition^  may  he  considered  as  evidence 
of  that  faith,  which  implies  spiritual,  and  is 
a  sure  precursor  of  everlasting  life. 


Guilt  mu!>t 
be  wholly  re- 
iiiovctl;  moral 
pulliition     in 

some  il'grn". 


Salvation  from  the  guilt  of  sin,  not  the  ex- 
istence of  it,  must  he  complete  in  this  world; 
this  is  the  change  of  state  denominated  justi- 
fication ;  its  consequent  change  of  nature, 
commencing  in  regeneration,  and  advancing 
in  sanctification,  is  progressive.  The  influ- 
ences of  the  Spirit,  in  whatever  degree,  are 
perfect ;  but  man^s  rectitude  is  partial,  and 
defective.  Every  creature  is  dependent ;  and 
as  fresh  sustentation  is  ever  necessary,  in  the 
kingdom  of  providence  ;  so  is  it  also  in  that 
of  grace ;  for  even  when  a  man  is  renewed 
in  his  disposition,  without  the  continuous 
supplies  of  the  Spirit,  temptation  will  over- 
come him  ;  but  divine  aid  not  being  immedi- 
ately perceptible,  in  the  kingdom  of  grace, 
any  more  than  in  the  kingdom  of  providence, 
our  work  is  unintermitted  watchfulness,  and 


67 


impoi'timate  prayer.  Were  man  absolutely 
free  from  moral  defect,  this  would  cease  to  be 
a  state  of  probation,  and  all  cause  for  Imrai- 
iiation,  and  repentance,  except  for  the  ini- 
quity of  the  unregenerate,  Avould  be  removed. 
But  experience  discovers,  that  the  higher  the 
attainments  of  the  saints,  the  more  sensible 
do  they  become  of  their  remaining  imperfec- 
tions ;  poverty  of  spirit  is  ever  less,  than  the 
causes  of  humiliation  ;  but  perception  of  vile- 
uess  is  proof  of  excellence  ;  a  sense  of  igno- 
rance, an  indication  of  wisdom;  thus  their 
weakness  is  strength  ;  and  when  nothing  in 
themselves,  they  "  can  do  all  things  through 
Christ,  li'ho  strengthenethf  them."  A  lean- 
ness, springing  from  an  exquisite  sensibility 
to  sin,  sometimes  produces  an  experience, 
which  may  furnish,  indirectly,  a  well  ground- 
ed hope,  approximating  assurance.  But  if 
the  liberty,  necessary  to  moral  agency,  were 
incompatible  with  absolute  certainty,  such 
contingency  would  prevent,  even  divine 
foreknowledge ;    render  salvation    fiom    sin 


The  holiest 
see,  and  la- 
iiiaiit  impt-r- 
ftctigns. 


Christian 
paradoxes^ 


CeitaiiK), 
liberty,  assu- 
rance, and 
sill,  strangely 
cuiicontituut. 


68 

iiiicertaiii ;  and  consequently,  exclude  human 

Ti.e  assur-  I  assuFancc.      This  has  nevertheless  been   of- 

anceof  liopi-.   j 

ten  enjoyed,  hy  the  '^  saved/^  who  are  so 
denominated  in  the  new  testament,*  not 
merely  because  members  of  the  visible 
church,  but  already,  in  this  life,  heirs  of  the 
invisible  kingdom  of  glory.  Such,  not  con- 
tented to  contemplate  divine  truth  by  a  lively 
exercise  of  faith,  aspire  to  the  actual  posses- 
sion of  the  comfortable  persuasion  of  divine 
favour,  founded  on  clear,  and  rational  views 
of  his  promises,  and  the  characteristic  traits 
of  those,  to  whom  they  are  made.     The  pow- 

Marks    of  ^  *^  ^ 

^"'"*  '  er  of  godliness  is  best  seen  in  its'  influence 
on  practice.  Thus  ordinances  are  indispen- 
sable, because  christians  experience  their  own 
weaknesses ;  their  unworthiness  renders  them 
poor  in  spirit,  gentle  and  disposed  to  favour 
others  ;  whilst  their  love  of  God  moves  them 
to  speak,  and  think,  and  act  to  all,  as  parta- 
kers of  his  goodness.     Such  are  among  the 

*  1  Cor.  i.  18,   (ru^oy.£Voii.       Epli'"^.    Ji-     8,   'j-iTMC-u-iyoi. 

Titus  iii.  5,  eo-ai-iv. 


69 

surest  marks  of  a  fitness  for  the  heavenly 
happiness,  and  far  more  credible  proofs  of  true 
religion,  than  those  empassioned  ecstasies, 
and  that  furious  zeal,  which  are  rarely  seen  to 
be  the  concomitants  of  real  knowledge.  Self- 
examination  is  the  regular  mean  for  gaining 
such  acquaintance  with  ourselves,  yet  should 
it  be  ever  remembered,  that  true  holiness  must 
be  our  principal,  and  immediate  aim;  assu- 
rance a  secondary,  and  less  important  object ; 
otherwise  a  shadow  will  obtrude  itself,  and 
be  taken  for  the  substance. 


If  ^^  there  is  no  other  name  under  heaven 
given  among  men,  whereby  we  must  he  sav- 
ed^^  the  false  religions  of  the  gentiles  cannot 
save  them  ;  nor  can  the  truth  as  it  is  in  Jesus, 
save  those,  who  preferring  ignorance  of  lioly 
things,  live  without  the  knowledge  they  might 
gain  of  its  evidence;  but  if  justice  require, 
that  our  guilt  should  be  deemed  proportional 
to  our  superior  advantages ;  it  must  also  de- 
mand,  that   none   should   be   held   culpable 


Guilt  is  in 
proportion 
unto    ail  van- 
tagts. 


Sa\  ing  bles- 
■lings  may  go 
before  the 
seals  of  the 
covenant. 


70 

for  not  believing  on  Mm^  of  whom  they  have, 
not  heard.  Infants  may  be  saved,  dying  in 
infancy,  by  the  sacrifice  of  which  tlicy  have 
no  knowledge.*  Pagans  have  the  traditional 
idea  of  that  God,  in  whom  they  live  and 
move;  are  surrounded  with  the  proofs  of  his 
existence,  and  perfections,  and  consequently 
may  be  justly  condemned  for  their  sins  ;  but 
as  often  as  they  become  the  subjects  of  the 
sanctifying  influences  of  the  Holy  Spirit, 
they  will  '•^feel  after  and  find  Hlm.^^  (a) 
Justifying  righteousness  was  accounted  unto 
the  father  of  the  faithful,  before  he  received 
the  seal  of  the  covenant,  for  the  encourage- 
ment of  the  heathen,  as  well  as  of  believers 
among  his  descendants,  {h)  Whom  Go^  Jus- 
tifies he  sanctifies,  consequently  they  who 
possess  the  change  of  heart,  or  nature,  have 
been  received  into  a  state  of  salvation,  holi- 
ness being  the  only  credible  proof  of  accep- 

*  Rom.  V.  15,  01  7r«AAa.',  and  «?  rovi  TioXXovi,  refer  to 
cTirt  Tovi,  &.C.  in  ver,  14. 


(o)  Acts  xvii.  27. 


(b)  Rom.  iv.  10— IC 


71 


tance ;  but  works  without  faith  ai*e  dead,  and 
faith  without  works  is  a  deception.  Corne- 
lius though  a  heathen,  had  become  a  subject 
of  grace  before  Peter's  arrival ;  and  God 
himself  has  warned  us,  that  wliomsoever  he 
cleanses,  we  have  no  right  to  pronounce  com- 
mon or  unsanctified.  If  those,  to  whom  the 
Gospel  has  not  come,  be  without  excuse,  be 
cause  they  neglect  their  scanty  means  of  know- 
ledge, and  remain  ignorant  of  the  eternal 
jjower  and  Godhead;  (a)  it  is  implied,  that 
if  they  be  not  thus  ignorant,  but  have  the 
piety  of  their  father  Noah,  they  may  be  sav- 
ed as  he  was.  Yet  are  they  without  hope. 
because  the  traditional  revelation,  which  they 
have,  is  now  uncertain,  and  v,  as  at  first  not 
clear.  Sovereignty  communicates  good  only, 
the  loss  of  the  soul  is  the  award  of  justice, 
and  cwidemnation  can  never  be  without  guilt. 
Th«  untutored  savage,  though  not  innocent, 
may  yet  put  to  blush  the  ''  stall  fed*'  theo- 
logian :  and  the  anathematized  infant,  the 
(a)  Rom.  i.  19,  20. 


TIu  ht  allien 
are  without 
excuse. 


;••> 


72- 

liard  hearted  bigot,  who  denies  it  an  interest 
in  the  blood  of  Him,  who,  Avhilst  pouring  it 
from  his  veins,  said,  even  of  his  murderers, 

'^''  Father  forgive  them^  for  they  know  not 
rrhat  they  do.'* 


There  is  no 
othex'  name 
by  whom  the 
he.ithen  can 
(»-  saved. 


The  propitiation  of  Christ  was /or  the  siris 
of  the  whole  world.  This  truth  has  been  sent 
unto,  but  has  not  reached  every  creature  ;  it 
cannot  be  received,  where  it  does  not  come. 
To  receive  it  by  faith  is  life ;  to  reject  it  iu 
unbelief  is  death ;  where  the  talent  has  not 
been  confided,  it  has  not  been  abused.  To 
possess  the  various  advantages  redounding 
from  a  preached  gospel,  and  to  remain  uncon- 
victed of  the  truth ;  and  unapprehensive  of 
danger,  is  a  condition  vastly  more  dreadful, 
than  the  worst  we  can  imagine,  of  those, 
who  have  oply  the  light  of  nature.  Our  su- 
perior advantage  lies,  not  in  possessing  rea- 
son, the  barbarous  nations  have  this ;  but 
whilst  they  have  only  tradition,  and  the 
works  of  God.  Ave   have  also  his  word,  and 


IB 

the  proofs  iiecessary  to  evince,  that  it  is  such : 
thus  life  and  immortality,  with  us,  are 
brought  to  light;  whilst  they  live  in  dark- 
ness, and  die  without  hope.  Nevertheless 
until  it  can  be  shown,  that  the  heathen  have 
never  the  sanctification  of  the  Holy  Spirit, 
we  are  not  safe,  in  consigning  them  all  to  per- 
dition :  but  should  rather  pity,  and  help  them. 


The  scheme  of  redemption,  whilst  merely 
in  the  purposes  of  God,  bore  the  form  of  a 
covenant,  in  its  parties,  promises,  condition, 
and  blessings.  Since  the  fall,  it  has  been 
proposed  to  man  for  his  acceptance,  as  the 
only  means  of  life.  Believers  "  took  hold  of 
this  covenant  by  sacrifice;'^  under  the  dispen- 
sations of  Adam,  Noah,  Abraham,  and  Mo- 
ses. When  Christ,  who  had  in  all  of  them 
been  the  object  of  the  faith,  and  substance  of 
th&  hope  of  the  saints,  was  offered  up,  animal 
sacrifices  were  "  taken  aivay;^^  and  the  wine 
under  the  "  new  covenant,''^  or  gospel  dispen- 
sation, represented  the  same  ^^blood^^  of  Chiist. 


The  scheme 
of  redemp- 
tion, though 
eternal,  ap- 
peared as  a 
covenant. 


71 


The  dispen- 
jatiuns  of  No- 
ah, Abraham, 
and  Moses  are 
still  in  force, 
where  the 
gospel  has 
jint  come. 


Consequently  the  plan  of  redemption,  has 
been  the  same  in  every  age ;  repentance, 
faith,  love,  and  obedience  are  duties  under 
every  exhibition  ;  and  justification,  adoption, 
sanctification,  and  glory,  its  permanent  bles- 
sings. The  two  first  dispensations,  after  the 
fall,  made  with  Adam  and  Noah,  were  for 
our  race,  and  still  are  in  force,  where  later 
ones  have  not  come.  Those  ratified  with 
Abraham,  and  Moses,  were  primarily  for  the 
natural  seed  of  Abraham ;  and  still  exhibit 
the  only  sacrifice,  where  they  have  not  the 
gospel.  But  all  tliese  covenants  diifer  only  in 
externals,  which  do  not  save,  and  were  never 
binding  on  any,  but  on  those,  to  whom  they 
came.  How  far  therefore  the  abominations  of 
the  heathen  can  be  excused  in  their  dark  and 
hopeless  alienation,  God  alone  must  decide, 
nor  does  it  become  us,  without  a  divine  war- 
rant, to  say  they  can  have  no  mercy  in  Christ.* 


The  moral  corruption  of  man,  under  every 

*Vide  note  G. 


75 


dispensation^  is  evinced  by  this ;  that  virtue 
is  self  control,  whilst  vice   resulting  from  a 
defect   of  rectitude  of  disposition,   is  indul- 
gence.    A  predominance  of  good  can  never 
be  fairly  deduced,  from  the  external  conduct 
of  men;  for  the   heart  characterizes  action. 
Also  the  good  intention  must  neither  spring 
from  the  restraints  of  society,  nor  be  founded 
in  personal  advantage  ;  nor  can  the  existence, 
much   less   the  progress  of  true  religion  be 
merely  inferred,  from  the  daily  suppression 
of  propensities  in  the  pursuit  of  w^orldly  ad- 
vantage ;  nor  by  an  attendance  upon  the  or- 
dinances of  religion,  for  it  presents  motives 
of  the  highest  interest ;  but  a  change  of  state 
is  seen  by  a  cliange  of  nature.     To  be  secure 
of  this  salvation,  supposes  a  holy  disposition, 
under  every  exhibition  of  redeeming  grace  ; 
but  especially   under    that    of    the   Gospel, 
whfere  all  those  duties,  to  which  love  excites, 
can  be  performed,  under  advantages  vastly 
superior.     A  renewed  disposition,   and  not 
mere  moral    conduct,  and  charitable  deeds, 


Corruption 
evinced  by 
the  arduous- 
ness  iif  vir. 
tue. 


76 


A  rightdispo- 
sition    is  the 
cllstiiiguisli- 
iiig  ti-ait. 


should  be  that  characteristic,  to  those  Avho 
live  under  the  light  of  evangelical  instruc- 
tions, of  wliich  they  should  be  ascertained  by 
credible  proofs,  before  they  should  be  satis- 
fied of  their  acceptance.  Yet  the  consola 
tions  and  the  hopes  of  the  christian,  directly 
floAV  from  the  word  and  promise  of  an  un- 
changeable God.  To  him,  the  best  are  never 
profitable,  the  sensual  are  hateful.  '^  The 
^ploughing  of  the  ivicked  is  sin,^'  their  good 
deeds  establish  not  the  prevalence  of  a  right 
disposition.  Goodness,  founded  merely  on 
interest,  will  obtain  no  future  reward  ;  men, 
who  repose  their  safety  on  it,  are  self  de- 
ceivers, and  should  they  cast  out  devils^  they 
must  receive  the  sentence,  depart  from  me. 
ye  that  work  iniquity. 


Moral  agen- 
cy exists  with 
dependence, 
liberty  with 
grace;  but  we 
are  conscious 
of  liberty ,not 
grace. 


True  holiness  is  ascribed  both  in  its  birth 
and  groAvth,  to  the  influence  of  the  Spirit, 
whom  Christ  hath  sent.  But  moral  rectitude 
is  ever  man's  duty,  which  it  could  not  be,  if 
it  were  impossible  to  him.    Nor  are  we  to 


77 


wait  for  grace,  as  if  it  were  necessarj'*  to  the 
discharge  of  duty;  for  then  grace  is  a  talent, 
without  which  Ave  should  be  innocent  in  non- 
performance. God  commands,  and  he,  who 
persists  in  refusal,  perishes.  The  sinner  has 
alway  the  liberty  to  submit,  and  become  holy  ; 
and  when  he  pleases,  he  does  it :  but  his  li- 
berty is  not  independence,  any  more  in  the 
kingdom  of  grace,  than  in  that  of  providence. 
When  he  changed  from  sin  to  holiness,  God 
changed  him ;  henceforth  lie  will  practise  not 
an  occasional  self  denial,  or  an  abandonment 
of  some  grosser  vices,  whilst  inward  corrup- 
tion remains  in  quiet  possession  of  his  heart; 
but  he  has  gained  an  ascendency  and  keeps 
an  anxious  watch  over  his  desires  and 
thoughts,  maintaining  an  exterminating  con- 
flict with  evil  in  every  shape,  and  an  abiding 
devotedness  to  God,  and  dependence  upon 
Christ.  Honour,  pleasure,  riches,  and  pow- 
er, exclude  from  happiness  the  multitude,  and 
entangle   and  weaken  the  best.     But  judg- 

*Vide  note  H. 


Liberty  is 
a  mean  uf  di- 
vine govern- 
raent. 


78 

ment  is  not  ours,  fear  and  trembling  become 
us,  in  working  out  our  own  salvation. 
Knowledge  and  practice  have  reciprocal  in- 
fluence, and  must  accompany  each  other ; 
thus  may  they  profit  us,  otherAvise  they  en- 
hance our  guilt.  Zeal  without  knowledge, 
deserves,  and  must  receive  the  judgment  of 
iiypocrisy ;  and  knowledge  without  zeal,  ar- 
gues its  possessor  still  in  his  native  enmity. 


The  nature 
')f  the  final 
judgment. 


On  that  awful  morning,  every  one  will 
come,  already  so  far  instructed  in  the  scheme 
of  salvation,  as  to  be  prepared  to  compreliend 
the  work  of  the  day ;  for  the  final  judgment 
has  been  appointed,  to  reveal  the  righteous- 
ness of  God,  in  saving  and  condemning.  Then 
man's  test  will  appear,  not  to  have  been  per- 
fect innocence,  because  among  the  myriads  of 
moral  agents,  then  to  pass  on  trial,  not  one 
mere  man  will  be  found  of  such  description. 
The  general,  absolute  mercy  of  God,  will 
produce  not  a  single  example  of  salvation; 
for  sovereignty  will  never  disparage  justice. 


are   talents. 


79 

Reconciliation,  in  every  instance,  will  appear 
to  have  been  by  that  name  alone,  which  Peter 
announced  to  his  judges.  And  every  soul 
will  know,  that  salvation  had  been  brought 
and  tendered  by  the  judge ;  and  that  the  test 
of  real,  and  cordial  submission,  lay  in  accep- 
ting the  favour,  bowing  to  his  government,  and 
returning  to  our  allegiance.  Every  warning,  i  warnings 
and  every  advantage  for  escape,  must  be  com- 
pared with  their  effects  on  us ;  due  allowance 
being  made  for  our  infirmities.  Every  plau- 
sible defence  will  be  heard;  every  just  ex- 
cuse receive  the  attention,  which  it  deserves ; 
every  good  deed,  however  forgotten,  or  dis- 
claimed by  the  humble,  will  be  exhibited, 
and  approved;  and  the  salvation  of  every 
saint  be  fully  shown  to  the  whole  assembly  to 
be  just,  to  the  glory  of  God.  When  the 
Judge,  turning  to  the  right,  shall  say;  ^^  Come 
ye  blessed  of  my  Father,  inherit  the  king- 
dom, prepared  for  you,  from  the  foundation 
of  the  world." 


NOTES. 


A.    Page  15. 

OF  SIN. 

W  HKN  mail  first  realized  existence,  he  was  mature  in  body 
and  soul,  and  adorned  with  a  disposition  bent  to  good.  An  in- 
defectible sustentation  would  have  contravened  the  designs  of 
his  creator  ;  a  state  of  confirmed  rectitude,  either  of  angels  or 
men,  being  consequent  only  upon  a  previous  trial,  and  approba- 
tion. Ha\ang  the  command  of  his  own  faculties,,  he  would  not 
choose  against  his  inclinations  ;  yet  might  he  have  nourished  hia 
holiness,  by  the  influence  of  motives  ;  for  he  possessed  all  the 
liberty  necessary  to  moral  agency.  His  preference  of  subordi- 
nate, to  the  chief  good,  had  no  excuse  ;  for  neither  did  justice 
require,  nor  was  sovereignty  bound  to  bestow,  the  effectual 
support  of  spiritual  aid.  Sin,  not  being  any  thing  positive, 
did  not  germinate  from  man's  degradation,  into  a  constituent 
of  a  fallen  nature ;  it  was  not  accession,  but  defect ;  and 
every  ordinary  descendant  of  Adam,  is  now  destitute  of  that 
bent  of  disposition  to  moral  rectitude,  which  was  originally 
possessed   by  the   protoplast. 


82 

If  sin  were  a  physical  constituent,  it  must  be,  not  the  clefeci' 
of  a  thing,  but  a  thing  ;  not  privation,  but  a  something,  existing 
in  nature  ;  and  consequently,  the  effect  of  a  cause.  There  can, 
upon  this  supposition,  be  no  alternative,  but  either  to  suppose 
God  its  author,  or  to  allow,  that  it  owes  its  existence  to  a  cause, 
independent  of  the  first  cause.  Some  of  the  old  definitions  of 
moral  evil,  justly  allege  sin  to  be,  "  when  originah  a  privation 
rather  than  a  corruption  :"  "  Actual^  a  defect  of  an  action,  in 
defiance  of  the  law  of  God  :"  "  A  declension,  or  swerving  from 
the  law,  or  Avill  of  God:"  "Since  moral  evil  is  imperfection, 
and  thus  defect ;  it  is  therefore  not  real  and  positive,  but  merely 
privation."*  But  because  the  defect  of  aright  disposition  lies 
beyond  human  research,  laws  regard  primarily  actions  j  and 
moral  evil  is  taken  complexly  for  a  disposition  defective  of 
righteousness ;  for  mental  or  bodily  actions  contrary  to  law  j  or 
for  their  consequences.  Sin  in  such  latitude  of  meaning,  admits 
of  variety,  in  kinds  and  degrees  j  the  diversity  exists  not  in  the 

*  Peccatum  originale — "  noii  ad  Ueum,  qu-i  creator,  sed  qua  judex  est, 
referri  debet,  et  rectius  privatio,  quam  corruptio  vocatur."  •'  Jlctuale  est 
defedus  actionis  cum  lege  Dei  pugr.ans." — Wendelin.  "Defectus,  declinatio, 
seu  aberratio  a  lege,  seu  voluntate  Dei." — Bucan.  "Cum  malum  morale 
est  imperfectio,  adeoque  defectus,  ergo  non  reale  et  positivum,  sed  mere 
privativum  est." — Slapfer.  These  definitions  are  in  strict  accordance  with 
the  language  of  scripture  ;  ^  uftetplicc  e<rlty -^  avoi^ioc.  1  John  iii.  4.  ISin 
is  a  want  of  conformity  to  law.  Other  divines,  Rollock,  Twisse,  Sec,  describe 
sin  as  consisting  of  two  things,  an  act  or  quality,  and  a  non-conformity  to  the 
divine  law  or  will.  The  first  of  these,  they  referred  to  God  as  its  author  ; 
tlie  latter,  being  a  judicial  privation,  or  defect,  and  nothing  positive,  they 
^thought,  did  not  admit  of  an  efficient  cause  ;  but  was  permitted  in  the  vo- 
lantary  instrument,  who  acted,  or  possessed  such  quality.  In  trutli  the  latter 
only  was  §in,  and  the  former  good. 


83 

\noral  privation  Itself  of  rectitude,  for  this  is  the  same,  but  arise^ 
from  the  thoughts,  words  and  actions  of  men,  whose  hearts,  or 
dispositions  are  destitute  of  such  bent  towards  God,  his  law  and 
character.  But  if,  as  some  imagine,  sin  consist  in  action  ;  and 
be  strictly  and  simply  an  act ;  when  it  is  past,  the  party  is  clear, 
'tliere  is  no  moral  corruption,  or  pollution;  and  consequently 
Avhen  guilt,  that  is  the  obligation  to  punishment,  has  been  re- 
moved, the  party  is  fit  for  heaven  without  a  change.  Thus,  al- 
though a  transgressor  may  be  denominated  a  sinner,  because  of 
the  act  passed  ;  yet  sinful  he  is  not,  except  during  the  short 
period  of  acting ;  also  omission  is,  obviously,  innocence.  But 
sin  is  neither  the  act  of  the  body,  will,  understanding,  nor  even 
of  the  man  ;  for  these,  except  the  last,  arc  mere  instruments, 
and  as  such,  not  the  subjects,  either  of  praise,  or  blame.  To 
the  man  only  are  crimes  imputable ;  and  he  it  is,  Avho  is  odious, 
because  his  heart,  or  disposition,  is  averse  from  God  ;  for  what 
iiis  heart  is,  he  is.  If  its  bent  be  to  the  chief,  good,  the  con- 
duct is  right,  rect,  straight  by  rule,  or  conformed  to  law  ;  the 
man  possesses  moral  purity;  and  such  is  his  charactoi-.  If  the 
tendency  of  the  heart  be  to  subordinate  good,  and  especially  to 
that,  which  is  interdicted  by  law,  the  man  is  evil.  But  if  sin 
had  a  positive  ^existence,  and  were  a  physical  constituent  of  any 
creature,  it  would,  by  tliat  circumstance,  be  exculpated.  If 
judges  deemed  sin  to  ccmsist  in  actions,  these  need  not  to  be 
l)ainfully  investigated  for  the  intention  of  the  agents,  by  scruti- 
nizing circumstances  and  conduct ;  but  acts  are  no  more  thaii 
prima  facie  evidence  of  criminality,  or  even  of  guilt ;  and  the 
presumption,  which  they  furnish,  is  often  destroyed.     Sin  is  im- 


84 

putable  to  man  ',  but,  though  an  agent,  he  never  acts,  except  in, 
and  by  his  faculties  j  nor  is  blame,  when  justly  cast,  confined 
to  his  actions,  to  the  party,  merely  in  the  time  of  acting,  noj- 
only  after  an  action ;  for  if  the  fixed  purpose  exist,  the  man  is 
guilty,  before  him,  who  searches  the  heart.  To  denominate  sin 
a  physical  constituent  of  man's  nature,  is  either  to  charge  it 
upon  God,  who  made  him ;  or  to  account  it  a  mere  calamity,  a 
punishment,  not  an  imputation ;  but  if  man  be  defective  of 
rectitude  in  the  bent  of  his  heart,  and  consequently  averse  to 
duty,  and  its  motives,  this  is  moral  impurity,  and  he  deserves 
punishment,  even  before  any  overt  act  can  be  charged  upon  him. 


B.    Page  19. 

OF  THE  FINAL  CAUSE  OF  CREATION. 

■  An  intelligent  being  would  not  accomplish  a  great  work, 
without  a  previous  design,  or  having  an  end  in  view.  The  crea- 
tor must  therefore  have  designed  to  create,  before  he  did  so ; 
and  pursued  an  end,  or  ends,  in  all  his  works.  Because  he  is 
eternal,  and  immutable,  he  must  always  have  had  the  same 
views  and  purposes.  Consequently  the  chief  end,  which  he  de- 
signed in  creation,  was  not  a  motive  producing  an  effect  on 
him.  That  his  benevolence  must  produce  happiness,  is  certain  ; 
but  that  the  happiness  of  creatures  was  the  chief  end,  or  final 
cause  in  creation,  when  as  yet  there  was  no  creature  ;  and  never 
had  been,  is  not  admissible ;  especially  also,  since  events  show, 
that  a  great  portion  of  intelligent  creatures  have  fallen  ;    and 


85 

uiany  of  these  are  miserable  forever,  although,  lie  cuiild  have 
made  them  happy.  The  happiness  of  creatures  bearing,  in  point 
of  importance,  not  the  least  proportion  to  his  own  ;  to  have  pur- 
sued it  as  a  chief  aim,  would  have  been  to  have  preferred  subor- 
dinate good.  That  he  made  all  things  for  himself,  means  not  a 
creating  for  the  augmentation  of  his  pleasure  ;  but  for  its  con- 
tinuance, in  the  contemplation  of  his  own  glory,  and  not  chiefly 
for  any  extraneous  good.  His  works  exhibit  himself  to  himself; 
neither  increasing  his  knowledge,  nor  happiness  ;  for  creation  is 
in  fact,  what  he  had  always  seen  it  in  purpose.  A  mere  dis- 
play of  his  perfections  to  his  creatures,  adds  nothing  to  him, 
would  be  an  unworthy  final  cause,  and  could  have  been  no  more 
than  a  subordinate  end.  No  event,  under  any  view,  can  pro- 
duce the  least  change  in  a  perfect  being  ;  for  this  would  argue 
either  antecedent  or  subsequent  defect ;  he  is  necessarily  immu- 
table. External  operation  has  been  accounted  essential  to  infi- 
nite benevolence  ;  were  it  so,  it  would  follow  ;  that  neither  the 
final  cause  of  creation  was  in  God ;  nor  has  he  been  eternally 
benevolent.  But  all  his  creatures  are  in  comparison  of  him  no- 
thing ;  nor  are  they,  since  the  creation,  either  more,  or  less  in 
his  view,  than  when  he  was  alone.  Neither  mercy,  powei*,  jus- 
tice, nor  truth,  could  operate  ad  extra,  before  creation,  any  more 
than  goodness  or  benevolence  ;  yet  Avas  Deity  then,  neither  less 
perfect,  nor  less  happy,  than  since.  God  is  one,  these  divisions 
of  his  perfections  are  made  for  our  convenience  ;  but  when  we 
speak  of  him  as  a  man,  and  erect  theories  upon  such  figurative 
language,  they  can  be  only  hypothetical.  By  creation  his  excel- 
lencies, wliich  had  never  been  latent  to  himself,  were  put  into 


86 

action ;  ihej  liail  been  alwaj's  equally  as  iliej  now  are,  and  ever 
must  be,  the  objects  of  his  regards,  else  his  happiness  has  been 
mutable.  God  is  the  chief  good  ;  if  he  were  to  seek  our  ad- 
vantage as  a  better  object,  we  might  also  seek  the  same  end  : 
and  without  profanity  pursue  our  happiness  to  the  subversion, 
as  far  as  in  our  power,  of  his  truth,  justice,  and  government. 
vSelf-love,  in  man,  prefers  a  subordinate  good ;  not  so  in  God  : 
benevolence,  in  man,  desires  a  greater  good  ?  not  so,  in  God,  if 
its  object  be  external.  But  his  own  glory,  the  exhibition  of 
iumself  to  himself,  is  his  last  end  in  creation,  and  in  all  he 
does  ;  and  so  should  it  be  with  us,  by  actively  exercising  the  ta- 
lents he  has  conferred  on  us,  in  promoting  his  designs,  in  a 
strict  compliance  with  his  revealed  pleasure. 


C.    Page  31. 

OF  THE  UNITY  AND  PLURALITY  IN  DEITY. 

Tradition  must  have  handed  down  the  idea  of  a  self-existent 
being.  The  subserviency  of  things  to  things,  evinces  an  unity 
of  design  in  the  creation,  and  leads  reflection  to  one 
cause.  The  necessary  and  absolute  perfection  of  the  creator,  ex- 
cludes the  idea  of  division  in  Deity.  That  God  is  one,  is  also 
the  voice  of  revelation.  Accordingly,  there  must  be  but  one  ob- 
ject of  worship,  one  source  of  legislative  authority,  and  one 
being,  against  whom  sin  is  committed.  The  scriptures  show, 
nevertheless,  a  plurality  of  some  kind  in  God,  but  no  division 
of  essence ;  they  speak  of  it,  as  existing  in  an  eternal  commu- 


87 

nication,  or  procession,  which  is  thoughf  to  be  not  derivation. 
Father,  Son,  and  Spirit,  are  spoken  of  as  distinct  personal  cha- 
racters. Matt.  iii.  16.  xxviii.  19.  1  Cor.  xii.  4,  5,  6.  2  Cor. 
xiii.  14.  Eph.  ii.  18.  iv.  4,  5,  6.  Titus  iii.  4,  5,  6.  Rom.  viii. 
11.  XV.  16,  17.  The  Father  is  spirit,  the  Son  spirit,  and  the 
Comforter  spiiit ;  but  though  each  is  spiritual,  each  is  not  a 
spirit,  for  God  is  a  spirit.  The  wisdom  and  power,  which  can 
create  a  soul,  and  body  ;  and,  though  of  diiFerent  properties,- 
unite  them  in  one  person  j  could  create,  and  unite  such  human 
nature  with  a  divine  person  ;  for  this,  and  the  soul,  however 
great  tlieir  disparity,  are  spiritual  natures. 

When  "  the  Word  was  made  flesh,"  John  i.  14,  neither  the 
Father,  nor  the  Holy  Spirit  was  incarnated.  JVas  made,  does 
not  mean  was  flesh  ;  for  the  previous  existence  of  the  Word, 
when  creation  began,  is  asserted  in  the  former  verses.  None 
deny  the  moral  character  of  Jesus  Christ,  he  ought  therefore  to 
be  believed,  when  he  says ;  that,  he  came  down  from  heaven, 
John  iii.  13.  vi.  38,  50,  62.  xvii.  5.  Creative  power,  which 
can  belong  to  no  creature,  is  referred  to  him.  "  All  things  were 
made  by  him,"  John  i.  3.  "  By  him  were  all  things  created, 
that  are  in  heaven,  and  that  are  in  earth,"  Col.  i.  16.  See  Heb. 
i.  2,  8,  10.  Eph.  iii.  9.  Psa.  cii.  25.  That  he  knoweth  all 
tilings;  appears  from  John  xxi.  IT.  Mark  ii.  8.  John  ii.  25. 
vi.  64,  and  is  Almighty  j  from  Phil.  iii.  21.  Rev.  i.  8.  John  v. 
21,  immutable;  from  Heb.  i.  10,  11,  12.  xiii.  8,  and  is  every 
where,  and  always ;  from  Matt,  xxviii.  20.  When  these,  and 
other  divine  perfections,  are  predicated  of  the  Son,  we  must  not 


88 

suppose,  that  he  is  thus  perfect,  distinctly  ;  for  Deity  is  one  i 
and  the  three,  Father,  Son,  and  Spirit,  have  the  same  indivi- 
dual nature,  the  same  divine  essence  ;  and  are  by  no  means  to 
be  understood,  as  if  they  \vere  three  beings,  after  the  manner 
of  human  persons. 

There  was  but  one  person  in  Christ,  and  that  in  the  unexam- 
pled sense  mentioned  ;  for  the  connexion  of  the  natures  began 
at  the  conception,  and  his  human  soul  and  body  never  existed 
alone.  These  natures  were  never  mixed;  but  were,  and  still  are. 
distinct,  not  confused.  The  divine  nature  was  ever  ubiqui- 
tary,  and  could  not  be  confined  to  a  human  soul  and  body.  Yet 
was  his  person,  like  our  own,  characterized  by  the  higher  na- 
ture ;  and  his  words  and  actions,  being  those  of  a  divine  per- 
son, are  to  be  esteemed  of  the  utmost  importance.  It  was  the 
human  righteousness  of  the  Mediator,  thus  dignified  by  the  di- 
vinity, and  not  the  essential  righteousness  of  God,  that  com- 
plied with  his  duties  as  a  man  ;  and  was  the  eternally  pur- 
posed substitution  for  us.  Being  as  mediator  inferiour,  he 
acknowledged,  "my  Father  is  greater  than  I."  But  he  also 
felt  his  union  with  the  Father  ;  and  when  the  exertion  of  his 
divine  power  was  referred  to  Beelzebub,  he  pointed  out  the  dan- 
gerous difference,  that  existed  between  obloquy  spoken  against 
him  as  a  man,  and  blaspheming  his  divine  spiritual  nature,  (rev 
Tfvevfi.xTei,  Matt.  xii.  31.)  As  man,  he  was  not  God;  as  God,  he 
was  not  man  ;  for  the  natures  are  distinct ;  but  the  properties  of 
each  being  in  the  same  person,  it  is  probable  his  human  conscious- 
ness, always  identified  itself  with  his  divinity  in  some  way. 


89 

That  a  great  deliverer  was  to  come,  appears  fiom  Gen.  iii.  15. 
xii.  3.  xxii.  18.  xxvi.  4.  xxviii.  14.  xlix.  10.  Deut.  xviii.  18, 
20.  Isa.  Hi.,  liii.,  &c.  &c.  The  epistle  to  the  Hebrews  ex- 
plains the  ancient  worship,  and  faith ;  and  points  the  prophetic 
proofs  to  him.  That  to  the  Romans  shows  the  impossibility  of 
salvation  by  any  law,  affirming  the  only  way  to  be  in  him  ;  and, 
more  than  any  other  portion  of  the  sacred  word,  elucidates  our 
connexion,  both  with  the  first  and  second  Adam  j  and  exhibits 
the  scheme  of  redemption,  as  rising  out  of  the  eternal  purposes  ; 
passing  on  in  every  age  towards  its  accomplishment ;  revealed, 
with  increased  lustre,  at  the  judgment ;  and  finally  issuing  into 
the  everlasting  glory  of  God. 


D.  Fage  35. 

OF  THE  FOUNDATION  OF  DUTY. 

As  God  is  the  source  of  all  existence,  so  is  he  of  all  excellencej 
ids  purposes,  of  which  he  gives  no  account,  being  the  rule  of  his 
own  conduct,  are  conformed  to  his  own  moral  purity ;  and  every 
expression  of  his  will  towards  his  creatures,  as  a  rule  for  their 
conduct,  being  also  the  ground  of  their  obligation  to  obey  him, 
pai-takes  of  the  characteristic  ethical  excellence  of  his  own 
nature.  Although  he  has  connected  advantage  with  our  duty, 
and  made  it  a  lawful  motive  ;  yet  must  we  never  esteem  the  re- 
ward, more  higldy,  than  the  virtue  recompensed  ',  nor  substitute 
utility  for  moral  excellence ;    for  his  gifts  bear  no  comparison 

with   himself.      Intention,   not  action,  is    performance  ;   thus, 

M 


90 

uliere  a  creature  possesses  some  portion  ot  iiitelligeiac,  without 
a  moral  sense,  it  is  free  from  law  ;  and  liable  to  no  imputation 
of  defect  of  virtue  .;  its  designs  have  no  moral  character,  yet  tlii- 
injuriousness  of  its  actions  may  be  extreme.  To  search  for  a 
foundation  of  the  obligation  to  be  virtuous,  indepentlently  of  the 
eternal  God,  seems  to  be  an  approximation  unto  tlie  dangerous 
A\ork  of  searching  for  a  god,  paramount  to  the  true  God.  If  the 
chief  good  be  happiness,  and  virtue  mere  advantage,  vice  may  be- 
come virtue  ;  provided  utility  can  take  the  side  of  vice,  and  be 
its  reward.  The  rule  of  our  conduct  is  law,  and  this  is  the  ex- 
pression of  the  divine  will,  which  is  tlie  supreme  authority,  and 
of  tlie  highest  excellence  ;  for  his  moral  as  well  as  his  natural 
perfections  are  infinite,  immutable,  and  eternal.  An  erroneous 
conscience  is  our  own  mistaken  judgment  of  our  conduct,  by 
what  we  deem  the  law  of  God  ;  to  resist  such  conscience  is  a 
consent  to  disobey  him  :  and  therefore  such  consent,  even  where 
we  ignorantly  conform  to  the  law,  is  justly  deemed  sin  ,•  which 
it  could  not  be,  if  utility,  imagined  fitness,  or  any  thing,  ex- 
cept his  authority  were  the  foundation  of  our  obligation  to  be 
virtuous  ;  nor  would  it  be  obedience.  Yet  a  disposition  to  obey 
God,  though  often  accepted  without  the  act,  will  not  excuse 
vincible  ignorance  5  Saul  after  his  apostlcship  accounted  himself 
to  have  sinned,  whilst  persecuting  the  church  according  to  the 
guidance  of  his  mistaken  conscience,  or  judgment.  If  the  rea- 
son or  nature  of  things,  considered  independently,  or  without 
the  will  of  God,  were  the  foundation  of  duty  ;  it  was  no  more 
the  duty  of  Abraham  to  offer  up  Isaac,  after,  than,  before  the 
divine  command,     But  if  that  positive  precept  could  make  it  fit 


91 

for  a  father  to  slay  his  son  ;  the  divine  prohibition  of  niauslaying. 
must  have  been  the  cause,  that  it  was  previously  unfit.  If  things 
are  no  more  fit  in  themselves,  than  they  exist  of  themselves  ;  it 
is  absurd  to  ask,  if  God  can  make  tliat  fit  to  be  done,  which  was 
unfit  in  itself.  If  all  perfection  is  essential  to  God,  and  thus 
eternal,  it  is  improper  to  speak  of  any  thijig,  as  right  or  wrong, 
fit  or  unfit,  antecedently  to  Him  ;  or  as  a  reason  of  his  purposes. 
To  seek  for  a  higher  foundation  of  human  obligation,  than  the 
will  of  God,  is  to  call  in  question  his  authority  :  and  to  imagine 
an  absolute  fitness  of  things  prior  to  their  existence,  to  which 
even  God  must  conform,  is  to  renounce  his  supremacy  and  deity. 


E.    Page  43. 

OF  JUSTICE  IN  THE  JUSTIFICATION  OF  THE  GUILTY. 

Rom.  iii.  25.  Whom,  that  is  Christ,  God  hath  set  forth,  Trpaehle. 
before  appointed,  or  hatli  openly  exiiibited,  a  propitiation, 
iXctT]>}i>tt)v,  viz,  Gvy-et^  a  propitiatory  sacrifice,  through  faith  in  his 
bloody  to  all,  who  put  their  faith  in  the  veracity  of  God's  promise, 
and  the  merit  of  Christ's  sufterings  and  death  ;  to  declare  his 
righteousness,  for  the  manifestation  of  God's  rectitude  in  his 
dealings  with  man  j  or  rather,  his  way  of  justifying,  or  accept- 
ing man  as  if  righteous;  for  the  remission  of  sins,  that  are  pant, 
through  the  forbearance  of  God,  by  {^ix)  not  punishing  sins,  com- 
mitted in  (ev)  the  time,  that  he  delayed  sending  the  ransom  ; 
(v.  26,)  to  declare  at  this  time  his  righteousness,  I  mean,  that  tlie 
propitiatory  sacrifice  of  Christ,  exhibits,  now  under  tlie  Gospel. 


92 

his  way  of  justification,  wliich  was  then  the  same  ;  or  the  righ- 
teousness of  his  conduct  in  every  age;  that  he  might  be  just,  and 
thejuslifier  of  him,  who  belicveth  in  Jesus  ;  that  his  justice  may 
now  at  last  have  its  demands,  even  when  God  is  justifying,  or 
accepting  as  if  righteous,  him,  whosoever  he  may  be,  who  puts 
his  confidence  for  acceptance  in  the  saviour. 

God  is  immutably  just  and  holy ;  yet  he,  who  will  never  jus- 
tify a  fallen  angel,  for  a  single  transgression,  did  receive,  and 
bless  with  eternal  life,  the  patriarchs,  who  sinned  on  many 
points.  Wherefore,  to  discover  the  verity  of  his  righteousness, 
which  was  still  the  same  in  the  time  of  patience,  £v«%>7,  he  has 
now  placed  before  the  eyes  of  the  universe,  ^poeBtlo,  the  propi- 
tiatory sacrifice  of  Christ.  His  objects  were,  both  that  he 
might  be  just,  en  to  eivxt  xvlev  S'tK.citev,  even  when  justifying  him» 
who  is  of  the  faith  of  Jesus  ;  and  that  he  might  inanifest  his 
justice,  Tpog  ev^'ei^tv  t^j?  hx.xio(rviiJi,  in  this  latter  time.  In  what 
sense  God  is  said  to  be  just,  when  justifying  through  Christ,  is 
a  question  of  vast  concern  to  the  church  in  our  age.  This 
word  is  used  for  God's  distributive  justice.  Rev.  xvi.  7,  in  both 
its  kinds ;  remunerative,  2  Tim.  iv.  8,  and  punitive,  Rev.  xvi. 
5.  It  is  taken  generally  for  his  righteousness  in  his  dealings 
with  men.  John  xvii.  25.  2  Thes.  i.  6,  and  for  his  own  rectitude, 
1  John  ii.  29  and  iii.  7.  In  the  passage  paraphrased,  the  blood 
of  Christ,  appears  to  have  been  appointed  and  exhibited,  not 
merely,  that  God  should  show  his  mercy,  or  even  his  faithful- 
ness to  his  promises  ;  but  that  he  might  be  just ;  the  blood  ol 
Christ  being,  by  virtue  pf  the  purpose  of  substitution,  demanded 


93 

by  justice.  The  innocence  of  Christ,  though  necessary  to  his 
sacrifice,  would  have  prevented  his  sufferings,  had  they  not  been 
vicarious  ;  when  he,  God,  made  him  to  be  a  sin  offering,  who  knew 
no  sin,  2  Cor.  v.  21,  there  was  no  compulsion,  for  this  would 
iiave  been  injustice.  But  the  government  of  this  world,  and 
the  divine  laws  were  subsequent  to  the  purpose  of  the  substitu- 
tion of  Christ ;  and  every  soul,  that  had  been  saved  before  his 
death,  was  an  additional  demand  of  public  justice  upon  the 
surety,  who  had  taken  their  place.  It  is  in  justifying  the  sin- 
ner, that  this  propitiatory  sacrifice,  was  the  demand  of  justice. 
The  apostle  does  not  refer  the  awful  sacrifice  of  Christ,  by 
which  believing  sinners  are  redeemed  from  eternal  miseries,  to 
the  abounding  mercy  of  God,  as  he  might  have  done  j  for  to 
God,  as  a  sovereign,  must  be  referred  ultimately  every  thing  in 
nature,  grace,  and  glory  ;  but  as  Jesus  Christ  by  becoming  the 
surety  for  sinners,  placed  himself  at  the  bar  of  the  righteous 
governor,  in  a  character,  sovereignly  determined  in  the  councils 
of  eternity,  to  be  assumed  in  time,  and  supported  with  inde- 
fectible propriety,  and  the  highest  dignity  ;  it  was  called  for  by 
the  occasion,  that  the  apostle  should  allege,  that  the  sacrifice  of 
Christ  was  demanded  by  the  justice  of  God. 

The  promulgation  of  law  was  a  pledge,  that  its  honour  should 
be  supported ;  that  is,  the  establishment  of  a  government  was  a 
security,  that  public  justice  should  have  retribution,  when  the 
laws  should  be  broken.  To  pardon  the  guilty  in  a  perfect  go- 
vernment, is  a  violation  of  public  justice.  But  if  the  law  was 
made  under  the  reservation,  that  a  substitute  of  commensurate 


94 

standing,  who  liad  a  right  to  offer  his  life,  should  be  accepted  i 
the  law  could  claim  no  more  ;  and  justice  to  the  rights  of  God  is 
satisfied.  In  such  case,  the  sinner  remains  such,  until  sanctified  ; 
his  sins  are  not  transferred ;  but  his  guilt,  that  is  his  obligation 
to  suffer  for  his  iniquity,  is  laid  upon  his  surety,  and  from 
thenceforth  there  is  no  condemnation,  for  the  principal. 

To  justify  in  the  gospel,  not  the  forensic  sense,  is  a  judicial 
act,  in  which  God  does  not  pronounce  a  man  to  be  in  himself 
righteous ;  but  merely  delivers  him  from  condemnation,  for 
Christ's  sake,  as  if  the  sinner  were  righteous ;  and  afterwards, 
in  order  of  nature,  but  not  always  of  time,  he  renews,  sanctifies, 
and  prepares  him  for  heaven.  Man  is  justified  by  faith,  wliich 
is  not  the  Lord's  instrument  in  passing  the  sentence  of  justifica- 
tion ;  but  every  one,  who  is  justified,  that  is  changed  with  re- 
spect to  his  condition,  is  also  sanctified,  that  is  transformed  in 
his  nature,  or  bent  of  disposition,  and  will  believe,  as  soon  as 
the  evidence  is  seen.  Then,  but  not  before  he  believes,  has 
he  a  right  to  account  himself  justified.  Thus  he  is  said  to  be 
justified  by  faith ;  it  being  his  first  credible  evidence,  of  a 
anion  unto  Christ,  or  of  sanctification  by  his  spirit. 


F.    Page  57. 

OF  GRACE. 

Common  grace  is  a  phrase,  used  to  express  divine  influences 
of  the  ordinary  kind,  which  man  is  supposed  to   improve,  or 


95 

resist;  and  which,  if  opposed,  or  neglected,  produce  neither 
faith,  obedience,  nor  any  other  advantage.  That  all  holiness,  is 
the  effect  of  an  immediate  operation  of  the  divine  spirit,  chang- 
ing the  heart,  is  a  truth,  plainly  revealed.  But  until  it  can  be 
proved,  that  sanctifying  influences  had  been  immediately  com- 
municated to  those,  who  have  died  in  impenitency  :  or  until  it 
can  be  shown,  from  the  word  of  God  ;  that  men,  who  remain  in 
an  unregenerate  state,  are  made  holy,  in  some  degree,  by  the 
Spirit,  and  perform  right  actions,  from  pure  motives  ;  it  seems 
to  be  too  problematical  to  be  admitted,  that  divine,  immediate, 
and  imperceptible,  influences  may  be  repelled,  and  the  gratui- 
tous efforts  of  the  Almighty  defeated.  Neither  the  expression, 
common  grace,  nor  any  equivalent  phrase,  has  been  found  in 
the  scripture  ;  and  until  the  thing  can  be  shown,  the  idea  ought, 
however  necessary  to  an  hypothesis,  to  be  received  with  caution, 
and  its  consequences  duly  weighed.  As  long  as  a  man's  dis- 
position, is  adverse  to  holiness,  it  is  repugnant  to  imagine,  that 
he  performs  any  holy  obedience,  or  acceptable  service.  But  if 
such  have,  and  improve,  common  grace  :  they  are  in  this  respect 
independently  good  ;  for  this  improvement  is  a  species  of  moral 
excellence  in  the  unregenerate,  superadded  by  themselves,  and 
comes  not  from  God.  But  the  scriptures  show,  that  until  man's 
heart  is  rectified,  he  does  and  will  misapply  his  faculties.  He 
is,  by  nature,  subjected  to  a  privation  of  the  primitive  rectitude 
ot  the  first  parent ;  and  although  he  might  perform  all  his  duty, 
if  he  were  disposed  to  yield  to  proper  motives,  and  has,  there- 
fore, no  excuse  before  God,  or  man ;  yet  such  is  the  moral  de- 
fect of  his  heart,  and  consequent  aversion  from  spiritual  things, 


96 

and  propensity  to  earth  -,  that,  for  a  right  disposition,  he  is  in 
every  instance  of  a  change,  debtor  to  the  secret,  gratuitous, 
sanctifying  operations  of  the  Holy  Spirit. 

That  spiritual  influence,  which  is  immediate,  internal,  imper- 
ceptible, and  which  purifies  tlie  heart,  is  denominated  grace. 
So  all  the  means  of  salvation,  and  the  thing  itself,  are  grace, 
but  being  external,  and  perceivable,  they  have  been  called  ob- 
jective grace.  This  may  be  resisted,  and  frustrated ;  and  the 
obstinate  wills  of  men  do  oppose  and  reject  good  motives,  im- 
portant truths,  and  every  other  moral  mean.  The  influences  of 
the  spirit,  are  never  objective,  to  him,  who  partakes  of  them, 
and,  consequently,  not  submitted  to  his  choice,  either  for  com- 
pliance, or  resistance  j  but  the  mind  is,  with  respect  to 
them,  always  passive  ;  whilst  they,  being  acts  of  sovereignty, 
not  of  justice,  are  as  much  beyond  man's  control  as  the 
winds.  Being  a  faculty,  the  will  follows,  and  sustains  the  cha- 
lacter  of,  the  disposition  ;  upon  this  the  Holy  Spirit  operates 
immediately,  and  motives  mediately,  through  the  understand 
ing ;  yet  neither  is  the  will,  nor  the  understanding,  more  than 
an  instrument.  No  claim  exists  on  sovereignty,  for  then  divine 
aid  would  be  our  right,  and  improperly  termed  grace.  Justice 
is  never  infringed,  by  gifts  to  the  redeemed ;  liberty  in  all  is 
safe,  and  the  moral  agent  ever  accountable  for  his  choice. 

If  a  previous  gift  of  common  grace,  be  necessary  to  vindicate 
divine  justice,  in  condemning  the  wicked;  an  hypothesis  as 
unsupported,  as  irreconcilable  with  the  divine   character,  and 


9^ 

government ;  the  graceless  are  innocent,  the  ground  of  obliga- 
tion is  changed  ;  moral  depravity  and  inability  are  alleviations, 
if  not  a  valid  excuse  ;  and  the  fullest  possession  of  powers,  ta- 
lents, and  advantages,  can  never  lay  a  man  under  obligation, 
either  to  believe  or  obey. 

There  is  an  old  distinction,  between  grace  operating,  and  co- 
operating ;  which,  though  not  strictly  correct,  because  man  is 
independent  in  no  action,  yet  is  wholly  at  variance,  with  the 
supposition  of  common  grace.  Thus,  Augustine  says; — "  ut 
velimus  opercUirr ;  cum  autem  volumus,  ut  perficiamus,  nobis- 
cum  co-operatur.'^  In  effecting  that  change  of  disposition,  which 
is  denominated  regeneration,  and  which  precedes  the  right  ap- 
plication of  the  physical  faculties,  the  Spirit  operates  and  man 
is  passive  ;  but  in  the  exercise  of  the  will,  in  applying  the  un»> 
derstanding  to  the  investigation  of  truth,  and  in  consenting  to 
good,  he  co-operates  with  the  human  agent.  But  the  co-opera- 
tion, which  is  supposed  by  Augustine  to  be  by  an  influence  on 
the  faculties,  is  either  a  sustentation  of  providence ;  or  effected 
mediately  through  the  renewed  disposition.  Man  sows,  irrigates, 
and  reaps  ;  yet  the  success  is  from  the  secret  influence  of  the 
God  of  nature,  who  is  alone  self-existent.  So  when  the  Lord 
sanctifies  with  the  word  of  truth,  there  is  a  providential  con- 
currence ;  but,  widiout  his  immediate  spiritual  influence  on  the 
disposition,  the  means  would  be  unsuccessful. 

Morus,    the   successor   of   Spanheim  in  the  divinity  chair  at 

Geneva,  exemplified  this    doctrine    in    Patil.     **  Solus   Paulus 

N 


98 

ante  vocatioiiem ;  sola  gratia  in  vocatioiie  ipsa ;  nee  solus 
Paulus,  nee  sola  gratia  post  voeationem  fuit. "  Before  regenera- 
tion Paul  was  alone  ;  in  the  moment  of  regeneration,  grace  was 
alone ;  after  regeneration,  neither  was  Paul  alone,  nor  grace 
alone.  When  Paul  is  thus  sard  to  have  been  alone,  indepen- 
dence is  not  meant,  his  soul  was  kept  alive,  and  all  his  mental 
faculties  sustained  by  his  creator  ;  and  this  was  grace,  for  it 
was  gratuitous.  So  also  his  evil  purposes  may  have  been  re- 
strained, by  that,  which  is  denominated  preventing  grace ;  for 
the  hearts  of  the  wicked,  are  not  beyond  the  confines  of  the 
divine  government.  But  restraint  of  evil,  the  production  of  ma- 
terial good,  and  extraordinary  gifts  for  the  benefit  of  others,  are 
neither  regenerating,  nor  sanctifying  influences,  nor  pi-oductivc 
of  any  change  in  the  heart.  The  wicked  are  wholly  such,  their 
carnal,  inimical  minds  do  nothing  spiritually  good,  and  justice 
is  clear  in  their  condemnation,  without  the  supposition  of  a 
common  inefl&cacious  grace.  But  if  spiritual  aid  were  necessary 
to  the  vindication  of  justice ;  that,  which  is  ineffectual,  and  in- 
adequate, would  not  help  the  case,  if  man  really  wants  power  ; 
nor  justify  his  condemnation.  If  such  gi-ace  be  improved  by 
the  sinner,  tlie  improvement  is.  by  the  supposition,  independent 
of  God  ;  man  makes  himself  to  differ,  and  is  therefore  intitled 
to  the  glory.  To  the  question  ,:  '•  Is  grace  resistible?"  The 
answer  is  affirmative,  if  by  grace  be  meant  offers,  motives,  evi- 
dence, or  any  other  objective  means  of  salvation  ;  also,  if  by 
grace  be  intended  any  of  the  christian  duties,  as  repentance, 
faith,  love,  hope,  joy,  and  prayer,  it  may  be  resisted.  But  the 
answer  must  be  negative,  if  grace  mean,  immediate,  internal, 


99 

unperceivetl,  sanctifying  operations  of  the  Spirit  on  the  minds  oi 
men.  Immediate  influence,  is  not  proposed  as  an  object,  not 
perceptible,  and,  consequently,  neither  resistible,  nor  improv- 
able ;  but,  in  every  instance,  efficacious,  to  the  extent  of  the 
purpose  of  the  giver,  in  changing  tlie  disposition,  or  imparting  to 
it,  that  bent  to  moral  rectitude,  whicli,  according  to  its  degree, 
will  direct  the  voluntary  powers  of  the  man.  Many  passages 
of  sacred  writ,  have  been  unjustly  deemed  proofs  of  a  common 
influence.  "  Work  out  your  own  salvation — for  it  is  God,  that 
worketh  in  you  :"  Phil.  ii.  12,  13,  was  not  spoken  to  the  unre- 
newed, but  to  those  who  "  obeyed  al  way."  "Quench  not  the 
Spirit :"'  1  Thes.  v.  19,  was  directed  to  those,  who  had  received 
extraordinary  gifts ;  which  were  sometimes  bestowed,  without 
chan^ino;  the  heart.  Also  where  rejjeneration  has  obtained, 
faith,  and  otiier  duties,  are  pursued  with  different  degrees  of 
ardour  ;  and  those,  who  relax  their  efforts,  so  fiir  extinguish  the 
vitality  they  had  received.  In  like  nuauicr,  2  Tim.  i.  G — ^'^  stir 
up  the  gift,"  may  be  understood  either  of  the  office  of  the  evan- 
gelist, or  of  his  extraordinary  powers.  ••  Receive  not  the  grace 
of  God  in  vain,"  'i  Coi-.  vi.  1,  may  be  referred  to  the  ministerial 
office,  the  gospel  message,  or  even  to  miraculous  gifts.  The 
Comforter  was  to  come,  and  reprove  the  world  of  sin,  and  of 
I'ighteousness,  and  of  judgment  :  John  xvi.  8,  this  he  has  done 
generally  by  the  inspired  apostles  ;  and  personally  in  the  saints. 
"My  Spirit  shall  not  always  strive  with  man,"  Gen.  vi.  3,  is 
meant  of  an  objective  striving  ;  which  is  always  resisted,  "you 
do  always  resist  the  Holy  Ghost,"  except  by  those,  who  are  the 
subjects  of  l)is  internal  operations.     Such  general  invitations  as 


100 

occur  ill  Isa.  Iv.  1,  Matt.  xi.  28,  John  vii.  S>7,  Rev.  xxii.  IT,  do 
not  prove  an  immediate  common  influence  on  the  minds  of  all ; 
but  suppose  men  to  be  alike  free  from  restraint,  and  constraint ; 
except  from  the  willing  bondage  of  their  own  sinful  disposi- 
tions. To  suppose  the  influences  of  the  Spirit  to  be  awarded 
by  justice,  is  a  denial  that  they  are  grace,  and  that  God,  as  a 
sovereign,  may  do  with  his  own  as  he  pleases.  Justice  requires, 
that  man  should  have  every  physical  advantage,  for  which  he  is 
to  account.  But  a  right  disposition  is  the  accomplishment  of 
duty  ;  and  constitutes  an  item  to  the  credit  of  him,  who  has  it ; 
if  this  be  also  furnished,  it  is  an  aid,  which  is  purely  gratui- 
tous ;  not  a  talent,  but  the  improvement.  Also,  because  it  is 
precisely  what  man  ought  to  effect,  and  is  voluntary,  he  must 
naturally  deem  his  virtue  to  be  moi-e  peculiarly  his  own  than 
any  tiling  j  and,  like  the  ancient  Stoics,  think  his  happiness  to 
be  self-originated,  and  man  a  divinity  to  himself.  But  to 
imagine,  that  because  men  possess  every  necessary  faculty,  and 
advantage,  for  the  service  of  God,  they  will  be  changed  by 
mere  moral  suasion,  is  to  mistake  the  human  character  ;  it  is  the 
Lord,  that  opens  the  heart ;  it  is  God,  who  always  causeih  us  to 
triumph^  the  gospel  is  a  ministration  of  the  spirit,  which  is 
poured  out  from  on  high,  and  he  that  asketh  this  blessing,  has  it  j 
whilst  he  that  never  had  it,  never  really  sought  it.  Thus  man's 
guilt  lies  at  his  own  door  ;  but  when  he  sees,  and  feels  it 
aright,  he  escapes,  and  gives  the  glory  to  God. 

But  the  Antinomian  feels  no    sorrow    for  sin,   ^\hilst  he  as- 
cribes his    salvation   to    distinguishing   special  grace  :    and  the 


x\rininiari  discovers  no  occasion  for  repentance  ;  further,  than 
he  thinks  he  has  resisted  that  common  grace,  wliich  he  might 
have  improved.  These  opposite  schemes  agree  in  this  errour  ; 
that,  without  grace,  tiiere  is  no  duty,  and  consequently  no  sin, 
and  no  cause  for  sorrow.  But  the  very  term  speaks  gratuitous- 
ness, and  the  justice  of  final  condemnation,  if  the  influences  of 
the  spirit  were  never  bestowed.  Yet  this  could  not  be,  if  man 
%\'ere  the  subject  of  an  excusable  inability. 


G.  Page   74. 

OF  THE  SALVATION  OF  THE  HEATHEN. 

A  sentiment  has  been  strongly  expressed  on  tliis  subject, 
and  again  the  reverse,  with  equal  confidence,  in  numerous  in- 
stances, by  different  preachers,  from  the  same  desk.  When  a 
presbytery  ai'e  of  opinion,  that  the  scriptures  have  not  asserted 
the  doctrine  of  the  unceremonious  damnation  of  the  heathen  ; 
they  ought  to  allow  this  exception  when  required,  either  at  li- 
censure  or    ordination.*     The   difficulty  lies  in  the  answer  to 

*  When  the  Westminster  confession  and  catechisms,  were  received  by 
the  presbyterian  church  in  America,  and  adopted  by  a  synodical  act,  in 
1729,  it  was  with  this  proviso  ;  "  And  in  case  any  minister  of  the  Synod,  or 
any  candidate  for  the  ministry,  shall  have  any  scruple,  with  respect  to  any 
article,  or  articles  of  said  confession  ;  he  shall,  in  time  of  making  said  de- 
claration, declare  his  scruples  to  the  Synod,  or  Presbytery ;  who  shall  not- 
withstanding, admit  him  to  the  exercise  of  the  ministry,  within  our  bounds, 
and  to  ministerial  communion,  if  the  Synod,  or  Presbytery,  shall  judge  his 
scruples  not  essential,  or  necessary  in  doctrine,  worship,  or  government." 
"  The  act  of  Synod  in  1729,  was  the  basis — of  union,"  in  1758.    But  the  dis- 


102 

question  60,  of  the  larger  catechism.  The  correct  answer  to  be 
presented  to  it,  must  be  in  the  negative,  for  it  is  certainly  true, 
that  no  obedience  of  ours  to  any  law  can  save  us.  The  assem- 
bly's answer,  in  denying  salvation  to  be  in  any  other,  but 
Christ,  is  also  true.  But  so  far  as  it  does,  though  indirectly, 
affirm,  that  faith  is  required  of  those,  who  never  have  heard  the 
evidence,  it  is  neither  supported  by  the  scriptures,  nor  by  rea- 
son. Rom.  X.  14,  15,  only  proves,  that  the  gospel  should  be 
sent.  2  Thes.  i.  8,  9,  is  written  against  troublers  of  the  saints ; 
and  supposes  a  resistance  of  light.  John  viii.  24,  was  spoken 
to  those,  wlu>  rejected  Christ.  Mark  xvi.  16,  is  pronounced 
of  all,  who  shall  refuse  the  message  of  the  apostles.  Not  one 
of  these  supposed  proofs  was  designed,  originally,  to  touch  the 
subject.  The  other  recited  proofs,  with  the  declaration  of 
Peter,  which  is  the  subject  of  this  essay,  all  show  the  impor- 
tant truth,  that  salvation  is  only  through  Christ.  But  during  the 
Mosaic  dispensation,  gentiles,  who  had  not  the  law,  might  do  by 
the  light  of  nature,  the  tilings  contained  in  the  law ;  Rom.  ii. 
14,  and  the  uncircumcision  keep  the  righteousness  of  the  law  ; 
ver.  26,  yet  was  their  righteousness  not  deemed  a  pleadable 
sround  of  salvation,  for  such  admission  would  have  conflicted 
with  the  argument  of  the  apostle ;  but  if  such  righteousness 
was  supposed  to  be  the  effect  of  grace,  his  argument  is  safe  : 
and  Jews  and  gentiles  are  alike  driven  to  Christ  for  refuge. 
The  apostle  probably  alluded  to  such  gentiles,  as  the  Kenites, 

cretionary  powers  of  a  presbytery,  in  trying  those,  whom  they  are  to  ordain, 
are  secured  to  them  by  the  word  of  God,  and  can  neither  be  taken  away, 
nor  abandoned. 


103 

who  went  up  with  the  tribe  of  Judah  ;  vide  Judges  i.  16,  iv.  11. 
1  Sam.  XV.  6.  Of  the  same  sort  are  the  Rechabites  to  tliis  daj, 
who  have  descended  from  Hemath,  who  was  also  tlie  father  of 
the  Kenites,  1  Chron.  ii.  55.  These  children  of  Rechab, 
were  not  Jews,  and  did  not  go  up  with  Israel  into  Canaan,  but 
then  lived  in  Arabia,  and  still  dwell  in  the  mountainous  tropical 
country,  to  the  north  east  of  Medina.  These  gentiles,  to  this 
hour,  worship  the  true  God,  and  enjoy  the  blessing  pronounced 
on  them,  Jer.  xxxv.  19,  '•  Thus  saith  the  Lord  of  hosts,  the  God 
of  Israel,  Jonadab,  the  son  of  Fechab,  shall  not  want  a  man  to 
stand  before  me  forever.^''  They  are  called  the  Beni  Khiebar, 
sons  of  Hebcr,  probably  as  Abraham  was,  because  lie  had  come 
over  the  river,  to  Arabia,  the  western  land  5  and  are  by  mistake 
accounted  to  be  Jews.  Neighbuhr  says  (Travels,  2  vol.  p.  43,) 
'•The  most  remarkable,  and  least  known,  of  these  highland 
communities,  is  that  which  the  Jews  have  formed  upon  the 
mountains  lying  to  the  N.  E.  of  Medina.  That  tract  of  coun- 
try is  called  Khiebar,  and  the  Jew?,  inhabiting  it,  are  known  in 
Arabia  by  the  name  of  Beni  Khiebar.  They  have  independent 
Schiecks  of  their  own,  and  are  divided  into  three  tribes  ;  Beni 
Missead,  Beni  Schahan,  Beni  Anaefte.'* 

"  It  does  not  appear,  that  tlie  Jews  of  Khiebar  keep  up  anv 
intercourse  with  their  brethren,  who  arc  dispersed  over  Asia. 
When  I  asked  the  Jews  in  Syria,  concerning  them  ;  tlicy  told 
me,  that  those  y«/se  brethren  durst  not  claim  their  fellowship,  for 
they  did  not  observe  the  law." 

"  These  Jews  cannot  accompany  a  caravan,  because  their  re- 
ligion   permits   them    not  to  travel    on   the    sabbath.      Yet  the 


104 

country,  which  they  inhabit,  is  surrounded  with  vast  and  sandy 
deserts,  that  unless  with  a  caravan,  so  sequestered  a  tract  can- 
not be  safely,    either    left  or  entered." 

Jonadab,  the  son  of  Rechab,  lived  B.  C-  878,  2  Kings  S.  15* 
Nearly  300  years  afterwards,  when  their  country  was  invaded, 
they  fled  to  Jerusalem  for  safety  j  but  they  returned,  and  have 
ever  lived  in  the  same  manner,  as  shepherds  in  tents,  wor- 
shiping the  true  God,  and  observing  the  sabbath.  The  excel- 
lent missionary,  Joseph  Wolfe,  enquired  for  them,  (Journal,  p. 
234.)  "  I  have  heard  of  Jews  (in  Neighbuhr's  travels)  who  arc 
M'andering  about  like  Arabs,  near  Mecca  ;  do  you  know  of  them? 

Rabbi  Mose  Secot.  They  are  called  the  Beni  Khaibr.  I  was 
rejoiced  to  perceive,  that  they  are  known  by  the  Jews  at  Jeru- 
salem, under  the  very  name,  which  Neighbuhr  gave  them  ;  and 
I  asked  Rabbi  Mose  Secot,  whether  those  Beni  Khaibr  ever 
came  to  Jerusalem  ? 

liahbi  Mose  Secot.  In  the  time  of  Jeremiah  the  prophet  they 
came  hither. "  ^ 

Wolfe.   "  How  do  you  know  this  ? 

Babbi  Mose  Secot.  Let  us  read  the  prophet  Jeremiah.  He 
then  read  Jeremiah  xxxv.  1  to  1 1."  "  The  word,  which  came  to 
Jeremiah,  from  the  Lord,  in  the  days  of  Jehoiachim,  the  so7%  of 
Josiah,  King  of  Judah,  saying;  Go  unto  the  house  of  the  Recha- 
bites,  and  speak  unto  them,  and  bring  them  into  the  house  of  the 
Jjord,  into  one  of  the  chambers,  and  give  them  wine  to  drink. 
Then  I  took  Jaazaniah  the  son  of  Jeremiah,  the  son  of  Habazi- 
niah,  and  his  brethren,  and  all  his  sons,  and  the  whole  house  of 


105 

the  Eechahitcs.  And  I  brought  them  into  the  house  of  the  Lord, 
into  the  chamber  of  the  sons  of  Hanan,  the  son  of  Igdaliah,  a 
man  of  God,  which  tvas  by  the  chamber  of  the  princes,  which 
was  above  the  chamber  of  Maaseiah,  the  son  of  Shallum,  the 
keeper  of  the  door.  And  I  set  before  the  sons  of  the  house  of 
the  Eechabites,  pots  full  of  wine.,  and  cups ;  and  I  said  unto 
ihcm.  Drink  ye  wine.  But  they  said.  We  will  drink  no  wine; 
for  Jo7iadab,  the  son  of  Rechab,  our  father,  commanded  us,  say- 
ing: Ye  shall  drink  no  wine,  neither  ye,  nor  your  sons  forever. 
Neither  shall  ye  build  house,  nor  sow  seed,  nor  plant  vineyard, 
nor  have  any;  but  all  your  days,  ye  shall  dwell  in  tents;  tlmt 
ye  may  live  many  days  in  the  land  where  ye  be  strangers. 
TTius  have  we  obeyed  the  voice  of  Jonadab.  the  son  of  Rechab, 
our  father,  in  all,  that  he  hath  charged  us,  to  drink  no  ivine  all 
our  days,  ice,  our  wives,  our  sons,  nor  our  daughters;  nor  to 
build  houses  for  us  to  dwell  in,  neither  have  we  vineyard,  nor 
field,  nor  seed;  but  we  have  divelt  in  tents,  and  have  obeyed, 
and  done,  according  to  all,  that  Jonadab,  our  father,  comman- 
ded us.  But  it  came  to  pass,  when  Nebuchadrezzar,  king  of 
Babylon,  came  up  into  the  land,  that  we  said ;  come,  and  let 
us  go  to  Jerusalem,  for  fear  of  the  army  of  the  Chaldeans,  and 
for  fear  of  the  army  of  the  Syrians :  so  ive  dwell  at  Jerusalem.''^ 
"You  see  by  this,"  says  Wolfe,  "that  Rabbi  Mose  Secot  is 
quite  certain,  tliat  the  Beni  Khiebar  are  descendants  of  the 
Recliabitcs :  to  this  present  moment,  they  drink  no  wine,  and 
liave  neither  vineyard,  nor  field,  nor  seed  :  but  dwell,  like  Arabs 
in  tents,  and  are  wandering  nomades.     They  believe,  and   ob- 

o 


106 

serve  the  law  of  Moses  by  tradition,  for  they  are  not  iti  posses- 
sion of  the  written  law. " 

In  this  Mr.  Wolfe  is  mistaken,  their  tradition  is  like  tiiosc 
of  Melchisedec,  and  Job,  and  Jethro,  who  was  cotemporary  with 
them,  and  of  the  same  stock ;  not  like  that  of  the  Pharisees. 
That  Rechab  was  not  a  descendant  of  Israel ;  and  that  the 
Rechabites  are  not  Jews,  is  established  by  1  Chron.  ii.  55. 
These  strictly  pious  people  who  are  worshippers  of  the  true  God, 
more  than  three  thousand  five  hundred  years,  still  under  the 
Noachic  dispensation,  and  who  were  in  the  days  of  Jeremiali 
approved,  and  blessed  of  God,  in  his  temple,  wliither  they  had 
been  invited  by  his  command,  have,  according  to  his  promise 
'"'^ never  wanted  a  man  to  stand  before  the  Lord.^^  The  question 
is  now  a  simple  one  ;  are  tliese  heathenish  pious  worshippers 
of  tlie  true  God,  who  have  no  scriptures,  and  no  knowledge  of 
Christ,  all  to  be  lost ;  and  debarred  of  an  interest  in  liim,  of 
M-hom  they  have  not  heard  .'^ 

The  greater  portion  of  mankind  have  not  yet  had  tl>e  offer  of 
Christ,  but  they  pass  through  their  state  of  trial,  and  are  to  be 
judged.  Must  they  be  all  swept  off  to  perdition,  for  not  be- 
lieving that,  which,  it  has  been  impossible  for  them  to  believe.^ 
Neither  revelation,  nor  reason,  unless  we  are  greatly  mistaken, 
affirms  this. 


107 


H.    Page  77. 

OF  UNREGENERATE  DUTIES,  SO  CALLED. 

The  words,  "as  if  it  were  necessary  to  the  discharge  of  duty, 
for  then  grace  is  a  talent,  without  ivhich,  we  should  be  innocent  in 
nonperformance^'''  may  to  some  appear  unwarrantable;  on 
which  account,  it  first  occurred,  to  remove  them.  But  because 
tlie  admission  that  grace  is  necessary  to  the  performance  of 
dt'.ly,  as  such,  produces  a  bad  effect,  in  hardening  the  impenitent, 
by  funii:-hing  the  plea  of  impotency,  it  seemed  better  to  ex- 
plain. The  co-operation,  or  rather  operation,  of  providence  in 
every  act,  mental,  and  bodily,  few  will  deny.  Also,  since  all 
good  comes  from  God,  that,  which  man  etiects,  must  be  from 
him ;  no  moral  good,  or  duty,  being  at  any  time  peiformed  with- 
out grace.  IJut  neither  in  natural,  nor  moral  action,  is  the  divine 
concurrence,  immediately  perceptible :  consequently,  for  man 
to  delay  obedience,  till  he  has  obtained  the  spiritual  aid,  which 
shall  change  his  disposition,  and  produce  a  desire  of  compliance, 
is  to  renounce  obligation,  and  continue  in  sin,  until  something 
has  been  done,  which  it  is  impossible  he  should  know  to  have 
been  accomplished,  except  by  performing  such  obedience,  ^^hich 
to  admit,  is  also  to  confess,  that  no  unrenewed  man  can  be 
guilty  of  the  sin  of  omission ;  since,  by  the  supposition,  non- 
performance is  innocence,  so  long  as  spiritual  aid  is  withholden. 
But  tliat  all  men,  as  moral  agents,  are  accountable,  is  the  testi- 
mony equally  of  reason,  conscience,  revelation,  and  mankind. 


10» 

For  the  moral  good,  which  obtains  in  man's  discharge  ot  liis 
duty,  we  are  debtors ;  but  such  spiritual  aid,  is  derived  imper- 
ceptibly, that  it  may  not  remove  liberty  ;  for  then  would  it  de- 
sti'oy  the  morality  of  our  actions.  Such  influence  is  neither  in, 
nor  by  the  word  ;  but  distinct,  even  when  simultaneous  with  it ; 
for  the  scriptures  illuminate  objectively,  and  are  thus  able  to  make 
wise  unto  salvation.  But  if  the  word  were  imperfect,  and  such 
co-operation  of  grace  were  necessary  to  discover  our  duty,  it  would 
be  an  inspiration  of  suggestion ;  and  also  cease  to  be  gratuitous; 
for  if  our  ignorance  were  invincible,  non-perfortnance  ivould  be 
innocence.  But  such  influence  is  probably  neither  an  operation 
of  the  Spirit  on  the  understanding,  nor  will ;  nor  on  any  other 
mental  faculty  ;  for  if  it  were,  and  were  necessary  to  enable  us 
to  accomplish  what  is  required,  then  the  previous  want  of  pow- 
er would  have  excused,  and  non-performance  without  it,  must 
have  been  innocence.  The  sanctifying  operation  of  the  Spirit, 
is  upon  the  heart,  that  is,  the  disposition  of  the  moral  agent  : 
and  supplies  the  defect  of  a  bent  to  moral  rectitude.  Without 
such  grace,  no  man  ever  does  any  good ;  yet  the  want  of  a  heart  is 
our  fault;  and  because  such  aid,  is  to  supply  a  defect  of  disposi- 
tion, not  of  power,  it  is  not  necessary  to  be  conferred  on  man, 
either  in  order  to  his  discharge  of  duty,  or  to  place  hin\  under  a 
moral  obligation  to  do  it ;  but  is  purely  gratuitous,  and  thus  cob- 
rectly  denominated  grace.  Since  man  is  moral,  and  accountable 
without  it ;  and  possesses  all  advantages  qualifying  him  for  the 
accomplishment  of  every  precept,  by  which  his  Creator  has 
bound  him  ;  neglect  incurs  guilt ;  and  it  will  not  lie  in  his 
mouth  to  say,  at  the  judgment,  "  grace  was  necessary  to  the  dis- 


109 

charge  of  the  duties  laid  upon  me,  and  that  grace  was  nol: 
given."  Nevertheless,  the  necessity  is  acknowledged,  cheerful- 
ly, in  respect  of  the  divine  efficiency,  which  produces  every 
good  in  the  natural  and  moral  world,  according  to  sovereign 
pleasure,  and  no  more  is  intended,  than  to  allege,  that  in  every 
duty,  as  such,  for  which  man  is  to  account,  there  is  no  defect, 
but  in  himself. 

It  has  been  absurdly  contended,  that  as  God  requires  holi- 
ness in  heart,  word,  and  life  ;  and  the  unregenerate  are  unholy 
in  all  ;  he  requires  not  them  to  do  any  thing  j  *'  for  what  can 
they  do,  but  sin  and  be  damned  !'*  But  if  they  be  free  from 
obligation,  as  they  must  be,  if  destitute  of  every  talent,  they 
are  also  clear  of  guilt,  entirely  innocent ;  and  do  what  they 
will,  neither  transgression,  nor  defect,  can  ever  be  charged 
upon  them,  nor  they  brought  into  danger.  That  no  unregene- 
rate duties  are  commanded,  may  be  true,  for  the  terms  imply 
a  contradiction  ;  but  certainly  unregenerate  men  are  required  to 
perform  duties  which  are  holy.  Nor  can  their  indisposition,  or 
want  of  a  heart,  furnish  them  the  least  excuse,  however  modifi- 
ed, by  the  obtuse,  and  the  perverse,  into  an  inability  ;  in  refu- 
tation of  which,  there  has  been  substituted  the  expression 
moral  inability,  a  phrase  obviously  self-contradictory,  but  which 
means,  in  common  acceptation,  really  no  inability,  or  want  of 
power,  but  merely  of  inclination.  The  authority  of  the  legis- 
lator is  rightful,  the  obligation  of  his  laws  upon  his  intelligent, 
and  lawful  subjects,  is  not  mediate,  but  immediate,  and  sus- 
pended upon  no   conditions.     If  regeneration  were  a  pre-requi- 


110 

s-ite  to  duty,  llie  knowledge  of  tlie  attiiiumcnt  would  also  be 
such  ;  this  circumstance,  and  the  defectiveness  of  the  best  men, 
would  soon  drive  the  ordinances  of  religion  out  of  the  world. 
In  every  duty  the  heart  is  required  ;  yet  if  obligation  be  not 
immediate,  but  suspended  upon  an  opinion  to  be  formed  of  our 
preparedness  to  yield  spiritual  obedience,  there  is  a  general 
indulgence.  Nevertheless  unerring  wisdom  rightly  demands 
immediate,  perfect  obedience,  whatever  may  be  our  moral  cha- 
racter, our  desires,  or  views. 

Still  it  may  be  alleged,  that  without  newness  of  life,  there 
is  no  prayer,  tor  since  every  one  who  asketh,  receiveth  ;  no  an- 
swer argues  there  has  been  no  petition.  Right  prayer  does 
proceed  from  tiie  heart,  and  nothing  else  is  duty,  or  at  all  re- 
quired ;  and  to  no  other,  is  an  answer  promised.  But  there  is 
neither  real  excellence,  nor  merit,  in  the  best  prayer  5  and  when 
it  is  granted,  that  which  is  received  is  of  favour.  If  the  holi- 
est express  nothing  that  deserves  to  be  heard  ;  who  has  a  right 
to  limit  the  Almighty  as  to  others  }  Or  to  say,  that  his  grace, 
which,  as  often  as  conferred,  is  bestowed  on  the  unworthy, 
may  not  reach  the  unregenerate  petitioner  ?  Prayer,  in  this  re- 
spect, stands  upon  the  same  ground,  as  every  other  duty.  As 
on  the  one  hand  no  good  is  promised  to  the  unrenewed,  whilst 
such  ;  so  on  the  other,  we  have  no  right  to  bar  the  kingdom 
against  them  j  or  discourage  their  applications  for  mercy.  But 
since  both  law  and  gospel  require  the  service  of  the  heart ; 
and  God  accepts  nothing  less,  that  servant  acts  without  au- 
thority, and  at  his  own  peril,  who  lowers  his  master's  terms. 


Ill 

and  encourages  sin,  in  the  name  of  duty  ',  or  advises  dehn 
in  oijcdience,  under  the  unhallowed  pretext  of  waiting  for 
grace. 

Ki  N  I  s. 


PRESIDING    PRESBYTERS 

of  the,  first  presbyterian  church,  Philadelphia. 

From  1701,  The  Rev.  Jedediah  Andrews,  unto  1747. 

The  Rev.  Samuel  Hemphill,  1735. 

1739,  The  Rev.  Robert  Cross,  A.  M.  1766. 

1752,  The  Rev.  Francis  Alison,  D.  D.  1779. 

1759,  The  Rev.  John  Ewing,  D.  D.  1802. 

1801,  The  Rev.  John  B.  Linn,  D.  D.  1804. 

1806,  James  P.  Wilson. 

The  Deacons  for  Elders)  ivho  have  deceased. 

William  M'llvain,  John  Lisle, 

Charles  Thomson,  Robert  Bailey, 

John  FuUerton,  James  Stewart, 

James  Hunter,  Hugh  Henry, 

Robert  Smith,  John  Connelly, 

Robert  Tae;2:ert,  And  others  unknown. 

THE  PRESENT  DEACONS. 

Alexander  Fullerton,  Ambrose  White, 

David  Lapsley,  James  Moore, 

Alexander  Purves.  George  Morris. 


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Ml'l'mi'i?iiii*'i''°''"'  5eminary-Speer  Library 


1    1012  01020  0600 


